{"id":19916,"date":"2023-01-02T14:16:20","date_gmt":"2023-01-02T20:16:20","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=19916"},"modified":"2024-07-08T09:53:09","modified_gmt":"2024-07-08T14:53:09","slug":"christianity-part-5","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=19916","title":{"rendered":"Christianity, Part 5"},"content":{"rendered":"

There are 6 more occurrences of \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2<\/a> in Luke’s Gospel [see Table<\/a>], the Greek word translated all people <\/i> in: And I, when I am lifted up from the earth, will draw all people <\/i>(\u03c0\u1f71\u03bd\u03c4\u03b1\u03c2, a form of \u03c0\u1fb6\u03c2<\/a>) to myself.<\/i>1<\/sup><\/a> I’ll consider these in detail.<\/span><\/p>\n

There were some present at that very time who told [Jesus]<\/em> about the Galileans whose blood Pilate had mingled with their sacrifices. And he<\/a> answered them, \u201cDo you think that these Galileans were worse sinners than all (\u03c0\u03ac\u03bd\u03c4\u03b1\u03c2, a form of \u03c0\u1fb6\u03c2<\/a>)<\/em> the other Galileans, because they suffered in this way<\/a>? No, I tell you; but unless you repent, you will all (\u03c0\u1f71\u03bd\u03c4\u03b5\u03c2<\/a>, another form of \u03c0\u1fb6\u03c2)<\/em> likewise<\/a> perish. Or those eighteen<\/a> on whom the tower in Siloam fell and killed them: do you think that they<\/a> were worse offenders than all (\u03c0\u03ac\u03bd\u03c4\u03b1\u03c2, a form of \u03c0\u1fb6\u03c2)<\/em> the<\/a> others who lived in<\/a> Jerusalem? No, I tell you; but unless you repent, you will all (\u03c0\u1f71\u03bd\u03c4\u03b5\u03c2, another form of \u03c0\u1fb6\u03c2)<\/em> likewise<\/a> perish\u201d [Table<\/a>].2<\/sup><\/a><\/em><\/span><\/span><\/p><\/blockquote>\n

The first occurrence of \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 was limited by the other Galileans<\/i>. The next was limited by the others who lived in Jerusalem <\/i>at the time that the tower in Siloam fell<\/i>. Both occurrences of \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 were limited by \u1f10\u1f70\u03bd \u03bc\u1f74<\/a> (unless<\/em>) \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u1fc6\u03c4\u03b5<\/a> (you repent<\/em>). These are four examples of how Jesus’ used two forms of \u03c0\u1fb6\u03c2<\/a> (\u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 and \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2) when He intended to limit them.<\/span><\/p>\n

I’ll take a few moments to consider whether the necessity of repentance raises any objection to Jesus’ promise: And I, when I am lifted up from the earth, will draw all people <\/i>(\u03c0\u1f71\u03bd\u03c4\u03b1\u03c2, a form of \u03c0\u1fb6\u03c2<\/a>) to myself<\/i>.3<\/sup><\/a> I have not come to call the righteous<\/i>, Jesus said, but sinners to repentance <\/i>(\u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd<\/a>, a form of \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1<\/a>).4<\/sup><\/a> This is one way Jesus understood his mission to save the world<\/a>. After his resurrection He reiterated this aspect of his mission (Luke 24:44-47 ESV):<\/span><\/p>\n

\u201cThese are my<\/a> words that I spoke to you while I was still with you, that everything written about me in the Law of Moses<\/a> and the<\/a> Prophets and the Psalms must be fulfilled\u201d [Table<\/a>]<\/em>. Then he opened their minds to understand the Scriptures, and said to them, \u201cThus it is written<\/a>, that the Christ should suffer and on the third day rise from the dead, and that repentance (\u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd, a form of \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1)<\/em> for the forgiveness of sins should be proclaimed in his name to all5<\/sup><\/a> <\/em>nations, beginning<\/a> from Jerusalem\u201d [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

Peter and the apostles<\/i>6<\/sup><\/a> also proclaimed this message about Jesus’ mission when questioned by the high priest (Acts 5:30, 31 ESV):<\/span><\/p>\n

The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give<\/a> (\u03b4\u03bf\u1fe6\u03bd\u03b1\u03b9<\/a>, a form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a>)<\/em> repentance (\u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd, a form of \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1)<\/em> to Israel and forgiveness of sins [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

When the circumcision party <\/i>[in Jerusalem<\/a><\/i>] criticized <\/i>[Peter], saying <\/i>[Table<\/a>], \u201cYou went to uncircumcised men and ate with them,\u201d<\/i>7<\/sup><\/a> Peter explained (Acts 11:15-18 ESV):<\/span><\/p>\n

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the<\/a> Lord, how he said, \u2018John baptized with water, but you will be baptized with the Holy Spirit.\u2019 If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I<\/a> that I could stand in God’s way?\u201d When they heard these things they fell silent. And they glorified<\/a> God, saying, \u201cThen<\/a> to the Gentiles also God has granted (\u1f14\u03b4\u03c9\u03ba\u03b5\u03bd<\/a>, another form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9)<\/em> repentance (\u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd. a form of \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1)<\/em> that leads to life\u201d [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

Paul instructed Timothy (2 Timothy 2:22-26 ESV):<\/span><\/p>\n

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but8<\/sup><\/a><\/em> kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.9<\/sup><\/a><\/em> God may perhaps grant10<\/sup><\/a><\/em> them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.<\/span><\/span><\/p><\/blockquote>\n

<\/a>Translating \u03c4\u03bf\u1f7a\u03c2<\/a> \u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2<\/a> his opponents <\/i>(ESV) or opponents <\/i>(NET) misses a beautiful nuance the translators of the KJV captured better with those that oppose themselves<\/i>. The Greek word \u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2 is a participle of the verb \u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03af\u03b8\u03b7\u03bc\u03b9<\/a> in the middle\/passive voice.<\/span><\/p>\n

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).11<\/sup><\/a> <\/span><\/span><\/em><\/p><\/blockquote>\n

While \u03c4\u03bf\u1f7a\u03c2<\/a> \u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2<\/a> may \u201cbe opposed\u201d to Timothy’s teaching about Jesus Christ, to be opponents <\/i>or his opponents <\/i>should probably be reserved for the active voice.<\/span><\/p>\n

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.12<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

<\/a>Here is the beautiful part: Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison<\/i>.13<\/sup><\/a> When Paul recounted Saul’s encounter with the resurrected, ascended and glorified Christ, he quoted Jesus’ words: Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads<\/i>.14<\/sup><\/a> The ESV translation of \u03c3\u03ba\u03bb\u03b7\u03c1\u1f79\u03bd<\/a> \u03c3\u03bf\u03b9<\/a>, It is hard for you<\/i>, is virtually identical to the KJV, it is hard for thee<\/i>. It is hard for us, good church folk, not to hear Jesus’ judge Saul for harming other good church folk. But \u03c3\u03bf\u03b9<\/a> is in the dative case<\/a>, so \u201chard to you\u201d is probably the most literal translation. <\/span><\/p>\n

The translators of NET caught the flavor of Paul’s recollection of Jesus’ words \u03c3\u03ba\u03bb\u03b7\u03c1\u1f79\u03bd<\/a> \u03c3\u03bf\u03b9<\/a> better: You are hurting yourself<\/i>. Jesus knows the relentless power<\/a> of drawing all to Himself. He would never encourage anyone to hold out for a personal appearance. That’s not the point of the story. Rather, pay more attention to the goads as they happen. And by all means, don’t avoid the Bible or Bible teaching, especially when you know that the goads come more frequently then.<\/span><\/p>\n

At any rate, it makes sense to me that Paul, born anew (\u1f04\u03bd\u03c9\u03b8\u03b5\u03bd<\/a>) from Saul’s encounter with the glorified Christ, wrote \u03c4\u03bf\u1f7a\u03c2<\/a> \u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2<\/a> to Timothy, and understood these words as, those that oppose themselves<\/i>. What was more difficult to wrap my head around was, God may perhaps grant them repentance leading to a knowledge of the truth<\/i>…15<\/sup><\/a> That didn’t seem to carry any consciousness of Jesus’ promise to draw all to Himself. <\/span><\/p>\n

The Greek word translated perhaps <\/i>was \u03bc\u1f75\u03c0\u03bf\u03c4\u03b5<\/a>. The word translated may<\/i>…grant <\/i>was \u03b4\u1ff4\u03b7<\/a> in the NET parallel Greek<\/a> text and NA28<\/sup><\/a>, or \u03b4\u03c9<\/a> in the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>. Both are forms of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a>: \u201cto give (something) to (someone); to deliver and provide; to grant, bestow, impart.\u201d The verb \u03b4\u03c9<\/a> is in the subjunctive mood<\/a>, but \u03b4\u1ff4\u03b7<\/a> is in the optative mood.<\/span><\/p>\n

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.16<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

Either way, this is not an artifact of translating a verb in the subjunctive mood in a result clause into English. In fact, Paul seems to have gone out of his way to ensure that God granting repentance to those that oppose themselves <\/i>is not the result of Timothy’s kindness to everyone <\/i>(\u03c0\u1f71\u03bd\u03c4\u03b1\u03c2<\/a>), his ability to teach<\/i>, his patient enduring <\/i>of evil<\/i>, nor correcting his opponents with gentleness<\/i>. Rather, it is God\u2019s kindness <\/i>[that] leads you to repentance<\/i>.17<\/sup><\/a> <\/span><\/p>\n

The Greek word translated leads <\/i>above was \u1f04\u03b3\u03b5\u03b9<\/a> an active form of \u1f04\u03b3\u03c9<\/a> in the present tense and indicative mood:<\/span><\/p>\n

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.18<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

[D]o you have contempt for the wealth of his kindness, forbearance, and patience<\/i>, Paul asked those who judge others, and yet do not know that God\u2019s kindness leads you to repentance <\/i>(\u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd, a form of \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1)?19<\/sup><\/a> The<\/a> Lord is not slow to fulfill his promise as some count slowness<\/i>, Peter wrote, but is patient toward you<\/a>, not wishing that any should perish, but that all should reach repentance <\/i>(\u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd, a form of \u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1).20<\/sup><\/a> Repentance, too, seems to be part of Jesus drawing all to Himself rather than an objection to it.<\/span><\/p>\n

The next occurrence of \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2<\/a> follows (Luke 13:28 ESV):<\/span><\/p>\n

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (\u03c0\u1f71\u03bd\u03c4\u03b1\u03c2, a form of \u03c0\u1fb6\u03c2)<\/em> the prophets in the kingdom of God but you yourselves cast out.<\/span><\/span><\/p><\/blockquote>\n

<\/a>Here Jesus limited \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 by the prophets <\/i>(\u03c4\u03bf\u1f7a\u03c2<\/a> \u03c0\u03c1\u03bf\u03c6\u1f75\u03c4\u03b1\u03c2<\/a>), but I can’t just brush this verse aside without considering the whole passage (Luke 13:22-30 ESV):<\/span><\/p>\n

[Jesus]<\/em> went on his way through towns and villages, teaching and journeying toward Jerusalem.21<\/sup><\/a><\/em> And someone said to him, \u201cLord, will those who are saved be few?\u201d And he said to them, \u201cStrive to enter through the narrow door.22<\/sup><\/a><\/em> For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, \u2018Lord,23<\/sup><\/a><\/em> open to us,\u2019 then he will answer you, \u2018I do not know where you come from.\u2019 Then you will begin to say, \u2018We ate and drank in your presence, and you taught in our streets.\u2019 But he will say, \u2018I tell you, I do not know where you come from. Depart from me, all you workers24<\/sup><\/a><\/em> of evil!\u201925<\/sup><\/a><\/em> In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.\u201d<\/span><\/span><\/p><\/blockquote>\n

<\/a>And someone said to <\/i>Jesus, \u03ba\u1f7b\u03c1\u03b9\u03b5<\/a>, \u03b5\u1f30<\/a> \u1f40\u03bb\u1f77\u03b3\u03bf\u03b9<\/a> \u03bf\u1f31<\/a> \u03c3\u1ff3\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03b9<\/a>. The most literal understanding I can arrive at is: \u201cLord, if few the saved.\u201d Since Jesus’ answer included not only \u03c0\u03bf\u03bb\u03bb\u03bf\u1f77<\/a> (a form of \u03c0\u03bf\u03bb\u03cd\u03c2<\/a>) but \u1f30\u03c3\u03c7\u1f7b\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/a> (a form of \u1f30\u03c3\u03c7\u03cd\u03c9<\/a>), it seems remotely possible the question was whether the saved were puny<\/em> or weak<\/em>. But that doesn’t mitigate the fear engendered by this answer.<\/span><\/p>\n

<\/a>The participle \u03c3\u1ff3\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03b9<\/a> used as an adjective here might alleviate some of that fear, however, since it is in the present tense. If this were a divine command, I would probably take the present tense in a now and forever sort of way. In a question from the mouth of a human being I feel fairly secure limiting the scope of the present tense to the questioner’s moment in time.<\/span><\/p>\n

Strive to enter through the narrow door<\/i>, Jesus’ answer began: \u1f00\u03b3\u03c9\u03bd\u1f77\u03b6\u03b5\u03c3\u03b8\u03b5<\/a> \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd<\/a> \u03b4\u03b9\u1f70<\/a> \u03c4\u1fc6\u03c2<\/a> \u03c3\u03c4\u03b5\u03bd\u1fc6\u03c2<\/a> \u03b8\u1f7b\u03c1\u03b1\u03c2<\/a> [or, \u03c0\u03c5\u03bb\u03b7\u03c2<\/a>]. The Greek word \u1f00\u03b3\u03c9\u03bd\u1f77\u03b6\u03b5\u03c3\u03b8\u03b5 (a form of \u1f00\u03b3\u03c9\u03bd\u03af\u03b6\u03bf\u03bc\u03b1\u03b9<\/a>) means: \u201cto compete for a prize; to engage in battle; to struggle; to fight; to labour fervently; to strive; to exert; to accomplish.\u201d It is an imperative from Jesus’ lips in the present tense, which I do tend to take in a now and forever sort of way. But it doesn’t have quite the same ring as, \u201cBelieve in the Lord Jesus,<\/i>26<\/sup><\/a> and you will be saved, you and your household.\u201d<\/i>27<\/sup><\/a> <\/span><\/p>\n

For many<\/i>…will seek to enter and will not be able<\/i>, Jesus continued: \u1f45\u03c4\u03b9<\/a> \u03c0\u03bf\u03bb\u03bb\u03bf\u1f77<\/a>…\u03b6\u03b7\u03c4\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/a> \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd<\/a> \u03ba\u03b1\u1f76<\/a> \u03bf\u1f50\u03ba<\/a> \u1f30\u03c3\u03c7\u1f7b\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/a>. The Greek paints a fairly vivid word picture of a crowd of people doing whatever to one another to stampede through a narrow opening. For many<\/em>…\u03bf\u1f50\u03ba<\/a> \u1f30\u03c3\u03c7\u1f7b\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd <\/a> (a form of \u1f30\u03c3\u03c7\u03cd\u03c9<\/a>), will not \u201chave power, be competent, be able; be successful; be capable, confident; be in possession of one’s powers, be in good health; be strong, be mighty; make strenuous efforts, endeavour; have meaning, be valid; be strong (physically), have power, prevail, have strength.\u201d <\/span><\/p>\n

To make matters worse, the clock is ticking: When once the master of the house has risen and shut the door<\/i>… This reminds me of the proverb, \u201cI don\u2019t have to outrun the bear, I just have to outrun you.\u201d28<\/sup><\/a> I should point out that door <\/i>(\u03b8\u1f7b\u03c1\u03b1\u03bd<\/a>, a form of \u03b8\u03cd\u03c1\u03b1<\/a>) here is a different word from the narrow door<\/i>\/strait gate<\/i> (\u03c0\u03c5\u03bb\u03b7\u03c2<\/a>, a form of \u03c0\u03cd\u03bb\u03b7<\/a>) through which people are crowding in the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b8\u1f7b\u03c1\u03b1\u03c2<\/a> (another form of \u03b8\u03cd\u03c1\u03b1) for the narrow door <\/i>through which Jesus commanded these people to enter. <\/span><\/p>\n

<\/a>So, when I consider that the master of the house <\/i>rises to shut this narrow door <\/i>at some point in time, I should also be mindful of the possibility that Jesus had a different door in mind. The NA27<\/sup> is essentially equivalent29<\/sup><\/a> to the NET parallel Greek text. In 2 Timothy 2:24 (footnote 8<\/a>), for instance, the word but<\/i> was \u1f00\u03bb\u03bb\u1f70 in the NET parallel Greek text (NA27<\/sup>) and \u1f00\u03bb\u03bb\u2019 in NA28<\/sup>, the Stephanus Textus Receptus and Byzantine Majority Text. That means to me that the editors of NA27<\/sup> agreed that \u1f00\u03bb\u03bb\u1f70 was more original. Later, in NA28<\/sup> the editors reverted back to \u1f00\u03bb\u03bb\u2019 in agreement once again with most of the received texts. <\/span><\/p>\n

The difference between \u1f00\u03bb\u03bb\u1f70 and \u1f00\u03bb\u03bb\u2019 is insignificant. Both translate but<\/i>. The difference between \u03b8\u1f7b\u03c1\u03b1\u03bd<\/a> and \u03c0\u03c5\u03bb\u03b7\u03c2<\/a> might be significant and might not. Could Jesus use two different words that mean door <\/i>to refer to the same door? Sure. If He used two different words could He have meant two different doors? Sure. The agreement of the texts of NA27<\/sup> and NA28<\/sup> means that two groups of editors agreed that \u03b8\u1f7b\u03c1\u03b1\u03c2<\/a> was more original for the narrow door<\/em>, and that Jesus used the same root word (\u03b8\u03cd\u03c1\u03b1<\/a>) for the shut door<\/i>. But that doesn’t say anything about what the editors of NA29<\/sup> might decide. So, I try to keep an open mind. <\/span><\/p>\n

I’ll pick this up in another essay. Tables comparing the Greek of 2 Timothy 2:24, 25<\/a>; Luke 13:22<\/a>; 13:24, 25<\/a>; 13:27<\/a> and Acts 16:31<\/a> in the NET and KJV follow.<\/span><\/p>\n\n\n\n\n
\n

<\/a>2 Timothy 2:24, 25 (NET)<\/span><\/p>\n<\/td>\n

\n

2 Timothy 2:24, 25 (KJV)<\/span><\/p>\n<\/td>\n<\/tr>\n

And the Lord\u2019s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient,<\/span><\/td>\nAnd the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

2 Timothy 2:24 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

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2 Timothy 2:24 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

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2 Timothy 2:24 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03b4\u03bf\u1fe6\u03bb\u03bf\u03bd \u03b4\u1f72 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03bf\u1f50 \u03b4\u03b5\u1fd6 \u03bc\u1f71\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f00\u03bb\u03bb\u1f70<\/a><\/b> \u1f24\u03c0\u03b9\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c0\u03c1\u1f78\u03c2 \u03c0\u1f71\u03bd\u03c4\u03b1\u03c2, \u03b4\u03b9\u03b4\u03b1\u03ba\u03c4\u03b9\u03ba\u1f79\u03bd, \u1f00\u03bd\u03b5\u03be\u1f77\u03ba\u03b1\u03ba\u03bf\u03bd<\/span><\/td>\n\u03b4\u03bf\u03c5\u03bb\u03bf\u03bd \u03b4\u03b5 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 \u03bf\u03c5 \u03b4\u03b5\u03b9 \u03bc\u03b1\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b1\u03bb\u03bb<\/a> \u03b7\u03c0\u03b9\u03bf\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c2 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c2 \u03b4\u03b9\u03b4\u03b1\u03ba\u03c4\u03b9\u03ba\u03bf\u03bd \u03b1\u03bd\u03b5\u03be\u03b9\u03ba\u03b1\u03ba\u03bf\u03bd<\/span><\/td>\n\u03b4\u03bf\u03c5\u03bb\u03bf\u03bd \u03b4\u03b5 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5 \u03bf\u03c5 \u03b4\u03b5\u03b9 \u03bc\u03b1\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b1\u03bb\u03bb \u03b7\u03c0\u03b9\u03bf\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c2 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c2 \u03b4\u03b9\u03b4\u03b1\u03ba\u03c4\u03b9\u03ba\u03bf\u03bd \u03b1\u03bd\u03b5\u03be\u03b9\u03ba\u03b1\u03ba\u03bf\u03bd<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth,<\/span><\/td>\nIn meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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2 Timothy 2:25 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

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2 Timothy 2:25 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

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2 Timothy 2:25 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03bd \u03c0\u03c1\u03b1\u1fe3\u03c4\u03b7\u03c4\u03b9<\/a> <\/b>\u03c0\u03b1\u03b9\u03b4\u03b5\u1f7b\u03bf\u03bd\u03c4\u03b1 \u03c4\u03bf\u1f7a\u03c2 \u1f00\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u1f73\u03bd\u03bf\u03c5\u03c2, \u03bc\u1f75\u03c0\u03bf\u03c4\u03b5 \u03b4\u1ff4\u03b7<\/a> <\/b>\u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03bc\u03b5\u03c4\u1f71\u03bd\u03bf\u03b9\u03b1\u03bd \u03b5\u1f30\u03c2 \u1f10\u03c0\u1f77\u03b3\u03bd\u03c9\u03c3\u03b9\u03bd \u1f00\u03bb\u03b7\u03b8\u03b5\u1f77\u03b1\u03c2<\/span><\/td>\n\u03b5\u03bd \u03c0\u03c1\u03b1\u03bf\u03c4\u03b7\u03c4\u03b9<\/a> \u03c0\u03b1\u03b9\u03b4\u03b5\u03c5\u03bf\u03bd\u03c4\u03b1 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2 \u03bc\u03b7\u03c0\u03bf\u03c4\u03b5 \u03b4\u03c9<\/a> \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03b9\u03b1\u03bd \u03b5\u03b9\u03c2 \u03b5\u03c0\u03b9\u03b3\u03bd\u03c9\u03c3\u03b9\u03bd \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03c2<\/span><\/td>\n\u03b5\u03bd \u03c0\u03c1\u03b1\u03bf\u03c4\u03b7\u03c4\u03b9 \u03c0\u03b1\u03b9\u03b4\u03b5\u03c5\u03bf\u03bd\u03c4\u03b1 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c4\u03b9\u03b8\u03b5\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2 \u03bc\u03b7\u03c0\u03bf\u03c4\u03b5 \u03b4\u03c9 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03b9\u03b1\u03bd \u03b5\u03b9\u03c2 \u03b5\u03c0\u03b9\u03b3\u03bd\u03c9\u03c3\u03b9\u03bd \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03c2<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>Luke 13:22 (NET)<\/span><\/p>\n<\/td>\n

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Luke 13:22 (KJV)<\/span><\/p>\n<\/td>\n<\/tr>\n

Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem.<\/span><\/td>\nAnd he went through the cities and villages, teaching, and journeying toward Jerusalem.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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Luke 13:22 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

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Luke 13:22 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

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Luke 13:22 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u039a\u03b1\u1f76 \u03b4\u03b9\u03b5\u03c0\u03bf\u03c1\u03b5\u1f7b\u03b5\u03c4\u03bf \u03ba\u03b1\u03c4\u1f70 \u03c0\u1f79\u03bb\u03b5\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03ba\u1f7d\u03bc\u03b1\u03c2 \u03b4\u03b9\u03b4\u1f71\u03c3\u03ba\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c0\u03bf\u03c1\u03b5\u1f77\u03b1\u03bd \u03c0\u03bf\u03b9\u03bf\u1f7b\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u1f30\u03c2 \u1f39\u03b5\u03c1\u03bf\u03c3\u1f79\u03bb\u03c5\u03bc\u03b1<\/a><\/b><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b4\u03b9\u03b5\u03c0\u03bf\u03c1\u03b5\u03c5\u03b5\u03c4\u03bf \u03ba\u03b1\u03c4\u03b1 \u03c0\u03bf\u03bb\u03b5\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03ba\u03c9\u03bc\u03b1\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c0\u03bf\u03c1\u03b5\u03b9\u03b1\u03bd \u03c0\u03bf\u03b9\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03b9\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u03b7\u03bc<\/a><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b4\u03b9\u03b5\u03c0\u03bf\u03c1\u03b5\u03c5\u03b5\u03c4\u03bf \u03ba\u03b1\u03c4\u03b1 \u03c0\u03bf\u03bb\u03b5\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03ba\u03c9\u03bc\u03b1\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c0\u03bf\u03c1\u03b5\u03b9\u03b1\u03bd \u03c0\u03bf\u03b9\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03b9\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u03b7\u03bc<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>Luke 13:24, 25 (NET)<\/span><\/p>\n<\/td>\n

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Luke 13:24, 25 (KJV)<\/span><\/p>\n<\/td>\n<\/tr>\n

\u201cExert every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to.<\/span><\/td>\nStrive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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Luke 13:24 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

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Luke 13:24 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

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Luke 13:24 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f00\u03b3\u03c9\u03bd\u1f77\u03b6\u03b5\u03c3\u03b8\u03b5 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd \u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u03c3\u03c4\u03b5\u03bd\u1fc6\u03c2 \u03b8\u1f7b\u03c1\u03b1\u03c2<\/a><\/b>, \u1f45\u03c4\u03b9 \u03c0\u03bf\u03bb\u03bb\u03bf\u1f77, \u03bb\u1f73\u03b3\u03c9 \u1f51\u03bc\u1fd6\u03bd, \u03b6\u03b7\u03c4\u1f75\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f50\u03ba \u1f30\u03c3\u03c7\u1f7b\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/span><\/td>\n\u03b1\u03b3\u03c9\u03bd\u03b9\u03b6\u03b5\u03c3\u03b8\u03b5 \u03b5\u03b9\u03c3\u03b5\u03bb\u03b8\u03b5\u03b9\u03bd \u03b4\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03c3\u03c4\u03b5\u03bd\u03b7\u03c2 \u03c0\u03c5\u03bb\u03b7\u03c2<\/a> \u03bf\u03c4\u03b9 \u03c0\u03bf\u03bb\u03bb\u03bf\u03b9 \u03bb\u03b5\u03b3\u03c9 \u03c5\u03bc\u03b9\u03bd \u03b6\u03b7\u03c4\u03b7\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u03b9\u03c3\u03b5\u03bb\u03b8\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03bf\u03c5\u03ba \u03b9\u03c3\u03c7\u03c5\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/span><\/td>\n\u03b1\u03b3\u03c9\u03bd\u03b9\u03b6\u03b5\u03c3\u03b8\u03b5 \u03b5\u03b9\u03c3\u03b5\u03bb\u03b8\u03b5\u03b9\u03bd \u03b4\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03c3\u03c4\u03b5\u03bd\u03b7\u03c2 \u03c0\u03c5\u03bb\u03b7\u03c2 \u03bf\u03c4\u03b9 \u03c0\u03bf\u03bb\u03bb\u03bf\u03b9 \u03bb\u03b5\u03b3\u03c9 \u03c5\u03bc\u03b9\u03bd \u03b6\u03b7\u03c4\u03b7\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u03b9\u03c3\u03b5\u03bb\u03b8\u03b5\u03b9\u03bd \u03ba\u03b1\u03b9 \u03bf\u03c5\u03ba \u03b9\u03c3\u03c7\u03c5\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, \u2018Lord, let us in!\u2019 But he will answer you, \u2018I don\u2019t know where you come from.\u2019<\/span><\/td>\nWhen once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord<\/b>, open unto us; and he shall answer and say unto you, I know you not whence ye are:<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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Luke 13:25 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

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Luke 13:25 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

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Luke 13:25 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f00\u03c6\u1fbf \u03bf\u1f57 \u1f02\u03bd \u1f10\u03b3\u03b5\u03c1\u03b8\u1fc7 \u1f41 \u03bf\u1f30\u03ba\u03bf\u03b4\u03b5\u03c3\u03c0\u1f79\u03c4\u03b7\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03ba\u03bb\u03b5\u1f77\u03c3\u1fc3 \u03c4\u1f74\u03bd \u03b8\u1f7b\u03c1\u03b1\u03bd \u03ba\u03b1\u1f76 \u1f04\u03c1\u03be\u03b7\u03c3\u03b8\u03b5 \u1f14\u03be\u03c9 \u1f11\u03c3\u03c4\u1f71\u03bd\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03ba\u03c1\u03bf\u1f7b\u03b5\u03b9\u03bd \u03c4\u1f74\u03bd \u03b8\u1f7b\u03c1\u03b1\u03bd \u03bb\u1f73\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2\u0387 \u03ba\u1f7b\u03c1\u03b9\u03b5, \u1f04\u03bd\u03bf\u03b9\u03be\u03bf\u03bd \u1f21\u03bc\u1fd6\u03bd, \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u1f76\u03c2 \u1f10\u03c1\u03b5\u1fd6 \u1f51\u03bc\u1fd6\u03bd\u0387 \u03bf\u1f50\u03ba \u03bf\u1f36\u03b4\u03b1 \u1f51\u03bc\u1fb6\u03c2 \u03c0\u1f79\u03b8\u03b5\u03bd \u1f10\u03c3\u03c4\u1f73<\/span><\/td>\n\u03b1\u03c6 \u03bf\u03c5 \u03b1\u03bd \u03b5\u03b3\u03b5\u03c1\u03b8\u03b7 \u03bf \u03bf\u03b9\u03ba\u03bf\u03b4\u03b5\u03c3\u03c0\u03bf\u03c4\u03b7\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03ba\u03bb\u03b5\u03b9\u03c3\u03b7 \u03c4\u03b7\u03bd \u03b8\u03c5\u03c1\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c1\u03be\u03b7\u03c3\u03b8\u03b5 \u03b5\u03be\u03c9 \u03b5\u03c3\u03c4\u03b1\u03bd\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03ba\u03c1\u03bf\u03c5\u03b5\u03b9\u03bd \u03c4\u03b7\u03bd \u03b8\u03c5\u03c1\u03b1\u03bd \u03bb\u03b5\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03c5\u03c1\u03b9\u03b5 \u03ba\u03c5\u03c1\u03b9\u03b5<\/a> <\/b>\u03b1\u03bd\u03bf\u03b9\u03be\u03bf\u03bd \u03b7\u03bc\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03b9\u03c2 \u03b5\u03c1\u03b5\u03b9 \u03c5\u03bc\u03b9\u03bd \u03bf\u03c5\u03ba \u03bf\u03b9\u03b4\u03b1 \u03c5\u03bc\u03b1\u03c2 \u03c0\u03bf\u03b8\u03b5\u03bd \u03b5\u03c3\u03c4\u03b5<\/span><\/td>\n\u03b1\u03c6 \u03bf\u03c5 \u03b1\u03bd \u03b5\u03b3\u03b5\u03c1\u03b8\u03b7 \u03bf \u03bf\u03b9\u03ba\u03bf\u03b4\u03b5\u03c3\u03c0\u03bf\u03c4\u03b7\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03ba\u03bb\u03b5\u03b9\u03c3\u03b7 \u03c4\u03b7\u03bd \u03b8\u03c5\u03c1\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c1\u03be\u03b7\u03c3\u03b8\u03b5 \u03b5\u03be\u03c9 \u03b5\u03c3\u03c4\u03b1\u03bd\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03ba\u03c1\u03bf\u03c5\u03b5\u03b9\u03bd \u03c4\u03b7\u03bd \u03b8\u03c5\u03c1\u03b1\u03bd \u03bb\u03b5\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 \u03ba\u03c5\u03c1\u03b9\u03b5 \u03ba\u03c5\u03c1\u03b9\u03b5 <\/b>\u03b1\u03bd\u03bf\u03b9\u03be\u03bf\u03bd \u03b7\u03bc\u03b9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03ba\u03c1\u03b9\u03b8\u03b5\u03b9\u03c2 \u03b5\u03c1\u03b5\u03b9 \u03c5\u03bc\u03b9\u03bd \u03bf\u03c5\u03ba \u03bf\u03b9\u03b4\u03b1 \u03c5\u03bc\u03b1\u03c2 \u03c0\u03bf\u03b8\u03b5\u03bd \u03b5\u03c3\u03c4\u03b5<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>Luke 13:27 (NET)<\/span><\/p>\n<\/td>\n

\n

Luke 13:27 (KJV)<\/span><\/p>\n<\/td>\n<\/tr>\n

But he will reply, \u2018I don\u2019t know where you come from! Go away from me, all you evildoers!\u2019<\/span><\/td>\nBut he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Luke 13:27 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

\n

Luke 13:27 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

\n

Luke 13:27 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u1f10\u03c1\u03b5\u1fd6 \u03bb\u1f73\u03b3\u03c9\u03bd \u1f51\u03bc\u1fd6\u03bd\u0387 \u03bf\u1f50\u03ba \u03bf\u1f36\u03b4\u03b1 [\u1f51\u03bc\u1fb6\u03c2] \u03c0\u1f79\u03b8\u03b5\u03bd \u1f10\u03c3\u03c4\u1f73\u0387 \u1f00\u03c0\u1f79\u03c3\u03c4\u03b7\u03c4\u03b5 \u1f00\u03c0\u1fbf \u1f10\u03bc\u03bf\u1fe6 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u1f10\u03c1\u03b3\u1f71\u03c4\u03b1\u03b9 \u1f00\u03b4\u03b9\u03ba\u1f77\u03b1\u03c2<\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03c1\u03b5\u03b9 \u03bb\u03b5\u03b3\u03c9 \u03c5\u03bc\u03b9\u03bd \u03bf\u03c5\u03ba \u03bf\u03b9\u03b4\u03b1 \u03c5\u03bc\u03b1\u03c2 \u03c0\u03bf\u03b8\u03b5\u03bd \u03b5\u03c3\u03c4\u03b5 \u03b1\u03c0\u03bf\u03c3\u03c4\u03b7\u03c4\u03b5 \u03b1\u03c0 \u03b5\u03bc\u03bf\u03c5 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03bf\u03b9<\/a> <\/b>\u03b5\u03c1\u03b3\u03b1\u03c4\u03b1\u03b9 \u03c4\u03b7\u03c2<\/a> <\/b>\u03b1\u03b4\u03b9\u03ba\u03b9\u03b1\u03c2<\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03c1\u03b5\u03b9 \u03bb\u03b5\u03b3\u03c9 \u03c5\u03bc\u03b9\u03bd \u03bf\u03c5\u03ba \u03bf\u03b9\u03b4\u03b1 \u03c5\u03bc\u03b1\u03c2 \u03c0\u03bf\u03b8\u03b5\u03bd \u03b5\u03c3\u03c4\u03b5 \u03b1\u03c0\u03bf\u03c3\u03c4\u03b7\u03c4\u03b5 \u03b1\u03c0 \u03b5\u03bc\u03bf\u03c5 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03bf\u03b9 <\/b>\u03b5\u03c1\u03b3\u03b1\u03c4\u03b1\u03b9 \u03c4\u03b7\u03c2 <\/b>\u03b1\u03b4\u03b9\u03ba\u03b9\u03b1\u03c2<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Acts 16:31 (NET)<\/span><\/p>\n<\/td>\n

\n

Acts 16:31 (KJV)<\/span><\/p>\n<\/td>\n<\/tr>\n

They replied, \u201cBelieve in the Lord Jesus and you will be saved, you and your household.\u201d<\/span><\/td>\nAnd they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

Acts 16:31 (NET Parallel Greek)<\/a><\/span><\/p>\n<\/td>\n

\n

Acts 16:31 (Stephanus Textus Receptus)<\/a><\/span><\/p>\n<\/td>\n

\n

Acts 16:31 (Byzantine Majority Text)<\/a><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03bf\u1f31 \u03b4\u1f72 \u03b5\u1f36\u03c0\u03b1\u03bd<\/a><\/b>\u0387 \u03c0\u1f77\u03c3\u03c4\u03b5\u03c5\u03c3\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f78\u03bd \u03ba\u1f7b\u03c1\u03b9\u03bf\u03bd \u1f38\u03b7\u03c3\u03bf\u1fe6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03c9\u03b8\u1f75\u03c3\u1fc3 \u03c3\u1f7a \u03ba\u03b1\u1f76 \u1f41 \u03bf\u1f36\u03ba\u03bf\u03c2 \u03c3\u03bf\u03c5<\/span><\/td>\n\u03bf\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03c0\u03bf\u03bd<\/a> \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03bf\u03bd \u03ba\u03c5\u03c1\u03b9\u03bf\u03bd \u03b9\u03b7\u03c3\u03bf\u03c5\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd<\/a> <\/b>\u03ba\u03b1\u03b9 \u03c3\u03c9\u03b8\u03b7\u03c3\u03b7 \u03c3\u03c5 \u03ba\u03b1\u03b9 \u03bf \u03bf\u03b9\u03ba\u03bf\u03c2 \u03c3\u03bf\u03c5<\/span><\/td>\n\u03bf\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03c0\u03bf\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03bf\u03bd \u03ba\u03c5\u03c1\u03b9\u03bf\u03bd \u03b9\u03b7\u03c3\u03bf\u03c5\u03bd \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd <\/b>\u03ba\u03b1\u03b9 \u03c3\u03c9\u03b8\u03b7\u03c3\u03b7 \u03c3\u03c5 \u03ba\u03b1\u03b9 \u03bf \u03bf\u03b9\u03ba\u03bf\u03c2 \u03c3\u03bf\u03c5<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Christianity, Part 6<\/em><\/a><\/div>\n
Back to Christianity, Part 7<\/em><\/a><\/div>\n
Back to Christianity, Part 8<\/em><\/a><\/div>\n
Back to Who Am I? Part 16<\/em><\/a><\/div>\n
Back to Who Am I? Part 17<\/em><\/a><\/div>\n
Back to Christianity, Part 15<\/em><\/a><\/div>\n
Back to Christ-Centered Preaching, Chapter 1<\/em><\/a><\/div>\n
Back to Christ-Centered Preaching, Chapter 3<\/em><\/a><\/div>\n
<\/div>\n
\n
\n

1<\/sup><\/a> John 12:32 (ESV)<\/p>\n<\/div>\n

\n

2<\/sup><\/a> Luke 13:1-5 (ESV)<\/p>\n<\/div>\n

\n

3<\/sup><\/a> John 12:32 (ESV)<\/p>\n<\/div>\n

\n

4<\/sup><\/a> Luke 5:32 (ESV)<\/p>\n<\/div>\n

\n

5<\/sup><\/a> Here \u03c0\u1f71\u03bd\u03c4\u03b1<\/a>, (another form of \u03c0\u1fb6\u03c2) was limited by \u03c4\u1f70<\/a> \u1f14\u03b8\u03bd\u03b7<\/a> (ESV: nations<\/i>), if one wants to consider that a limitation.<\/p>\n<\/div>\n

\n

6<\/sup><\/a> Acts 5:29 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

7<\/sup><\/a> Acts 11:2b, 3 (ESV)<\/p>\n<\/div>\n

\n

8<\/sup><\/a> The NET parallel Greek<\/a> text had \u1f00\u03bb\u03bb\u1f70<\/a> here, where the Stephanus Textus Receptus<\/a>, Byzantine Majority Text<\/a> and NA28<\/sup><\/a> had \u1f00\u03bb\u03bb\u2019<\/a>.<\/p>\n<\/div>\n

\n

9<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c0\u03c1\u03b1\u1fe3\u03c4\u03b7\u03c4\u03b9<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03c1\u03b1\u03bf\u03c4\u03b7\u03c4\u03b9<\/a> (KJV: meekness<\/i>).<\/p>\n<\/div>\n

\n

10<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b4\u1ff4\u03b7<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b4\u03c9<\/a> (KJV: will grant<\/i>).<\/p>\n<\/div>\n

\n

11<\/sup><\/a> Grammatical Voice of Verbs<\/a>, Greek Verbs (Shorter Definitions)<\/a>, Resources for Learning New Testament Greek<\/a><\/p>\n<\/div>\n

\n

12<\/sup><\/a> Ibid.<\/a><\/i><\/p>\n<\/div>\n

\n

13<\/sup><\/a> Acts 8:3 (ESV)<\/p>\n<\/div>\n

\n

14<\/sup><\/a> Acts 26:14b (ESV) Table<\/a><\/p>\n<\/div>\n

\n

15<\/sup><\/a> 2 Timothy 2:25b (NET)<\/p>\n<\/div>\n

\n

16<\/sup><\/a> Verbal Moods<\/a>, Greek Verbs (Shorter Definitions)<\/a>, Resources for Learning New Testament Greek<\/a><\/p>\n<\/div>\n

\n

17<\/sup><\/a> Romans 2:4b (NET)<\/p>\n<\/div>\n

\n

18<\/sup><\/a> Verbal Moods<\/a>, Greek Verbs (Shorter Definitions)<\/a>, Resources for Learning New Testament Greek<\/a><\/p>\n<\/div>\n

\n

19<\/sup><\/a> Romans 2:4 (NET)<\/p>\n<\/div>\n

\n

20<\/sup><\/a> 2 Peter 3:9 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

21<\/sup><\/a> In the NET parallel Greek<\/a> text and NA28<\/sup><\/a> Jerusalem was spelled \u1f39\u03b5\u03c1\u03bf\u03c3\u1f79\u03bb\u03c5\u03bc\u03b1<\/a>, and \u03b9\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u03b7\u03bc<\/a> in the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>.<\/p>\n<\/div>\n

\n

22<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b8\u1f7b\u03c1\u03b1\u03c2<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03c5\u03bb\u03b7\u03c2<\/a> (KJV: gate<\/i>).<\/p>\n<\/div>\n

\n

23<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03c5\u03c1\u03b9\u03b5<\/a> \u03ba\u03c5\u03c1\u03b9\u03b5<\/a> (KJV: Lord, Lord<\/i>) here, where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had simply \u03ba\u03c5\u03c1\u03b9\u03b5<\/a>.<\/p>\n<\/div>\n

\n

24<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf\u03b9<\/a> preceding workers <\/i>(NET: –doers<\/i>). The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

\n

25<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the article \u03c4\u03b7\u03c2<\/a> preceding evil <\/i>(KJV: iniquity<\/i>). The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

\n

26<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd<\/a> (KJV: Christ<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

\n

27<\/sup><\/a> Acts 16:31 (ESV)<\/p>\n<\/div>\n

\n

28<\/sup><\/a> From the \u201cMeaning Behind The Proverb \u2018I Don\u2019t Have to Outrun The Bear\u2019\u201d<\/a> on The USC Digital Folklore Archives<\/a>: \u201cSo, the story goes like this. Two men are hiking in the woods, and they see a bear. The bear is really mad, so they start running to get away. The first man says \u2018how are we going to outrun this bear?\u2019 and the other guy goes \u2018I don\u2019t have to outrun the bear, I just have to outrun you.\u2019\u201d<\/p>\n<\/div>\n

\n

29<\/sup><\/a> From the Preface<\/a> to the NET Bible online: Another major change introduced with the Second Beta Edition of the NET Bible was a significant update to the text-critical notes for the New Testament. After the printing of the First Beta Edition, it was suggested to the NET Bible team by the German Bible Society (Deutsche Bibelgesellchaft) in Stuttgart, Germany, that the information in the New Testament tc notes should be standardized to the Nestle-Aland 27th edition text which they publish in conjunction with the Institut f\u00fcr neutestamentliche Textforschung in M\u00fcnster, Germany. (Prior to this point, the textual evidence in the tc notes had been drawn from NA27, UBS4, and other sources.)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

There are 6 more occurrences of \u03c0\u03ac\u03bd\u03c4\u03b1\u03c2 in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (\u03c0\u1f71\u03bd\u03c4\u03b1\u03c2, a form of \u03c0\u1fb6\u03c2) to myself.1 … 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":[5573,5355],"tags":[826,5614,5615,5613,5618,848,2704,296,2527,3083,5617,5616,5612,4258,834],"class_list":["post-19916","post","type-post","status-publish","format-standard","hentry","category-christianity","category-section-six","tag-2-peter-39","tag-2-timothy-222-26","tag-2-timothy-225","tag-acts-1115-18","tag-acts-1631","tag-acts-2614","tag-acts-530-31","tag-acts-83","tag-john-1232","tag-luke-131-5","tag-luke-1322-30","tag-luke-1328","tag-luke-2444-47","tag-luke-532","tag-romans-24"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/19916","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=19916"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/19916\/revisions"}],"predecessor-version":[{"id":24373,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/19916\/revisions\/24373"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=19916"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=19916"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=19916"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}