Tag Archives: 1 Corinthians 2:8

Psalm 22, Part 3

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This is a continuing consideration of Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:11 (Tanakh) Psalm 22:11 (NET) Psalm 21:12 (NETS)

Psalm 21:12 (Elpenor English)
Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help. Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me. Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help. Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper.

I was curious if I could determine whether remain in the NET translation of תִּרְחַ֣ק (rachaq) owed anything to the theory that God the Father had forsaken God the Son in some more secretive way than to the cross.  Where Be not far from me sounds like a plea to stay close, Do not remain far away sounds to me like a plea to return from a distance.  But of the seven occurrences of the exact form תרחק (rachaq) five where translated do…remain far away.  The only occurrence that was not negated was translated Keep your distance.

Reference

 NET Parallel Hebrew NET Septuagint BLB

Septuagint Elpenor
Psalm 22:11 (21:12) תרחק Do…remain far away ἀποστῇς ἀποστῇς
Psalm 22:19 (21:20) תרחק do…remain far away μακρύνῃς μακρύνῃς
Psalm 35:22 (34:22) תרחק do…remain far away ἀποστῇς ἀποστῇς
Psalm 38:21 (37:22) תרחק do…remain far away ἀποστῇς ἀποστῇς
Psalm 71:12 (70:12) תרחק do…remain far away μακρύνῃς μακρύνῃς
Exodus 23:7 תרחק Keep your distance ἀποστήσῃ ἀποστήσῃ
Isaiah 46:13 תרחק is…far away n/a n/a

The clause in question in the Masoretic text of Isaiah 46:13 [Table] is not corroborated by the Septuagint.

Masoretic Text

 Septuagint
Isaiah 46:13 (Tanakh) Isaiah 46:13 (NET) Isaiah 46:13 (NETS)

Isaiah 46:13 (Elpenor English)
I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait.  I will save Zion; I will adorn Israel with my splendor. I brought near my righteousness, and I will not delay the salvation that comes from me; I have provided salvation in Sion to Israel for glorying. I have brought near my righteousness, and I will not be slow with the salvation that is from me: I have given salvation in Sion to Israel for glory.

Until Jesus’ crucifixion the typical expectation for the end (τέλος) of my one dear Son; in him I take great delight[1] was not that He would be executed as a criminal.  I’m taking my concept of “typical expectation” from Jesus’ use of δοκεῖτε (a form of δοκέω; NET: you think) in answer to those who informed Him about the manner of death of some Galileans (Luke 13:1-5 NET):

Now there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices.  He[2] answered them, “Do you think (δοκεῖτε, a form of δοκέω) these Galileans were worse sinners than all the other Galileans, because they suffered these things?[3]  No, I tell you!  But unless you repent, you will all perish as well![4]  Or those eighteen[5] who were killed when the tower in Siloam fell on them, do you think (δοκεῖτε, a form of δοκέω) they[6] were worse offenders than all the[7] others who live in[8] Jerusalem?  No, I tell you!  But unless you repent you will all perish as well!”[9]

The rulers in Jerusalem had done everything in their power to engineer Jesus’ crucifixion to discredit (Luke 19:29-40) Him with the people, as was prophesied by Isaiah:

Masoretic Text

 Septuagint
Isaiah 53:4b, 5 (Tanakh) Isaiah 53:4b, 5 (NET) Isaiah 53:4b, 5 (NETS)

Isaiah 53:4b, 5 (Elpenor English)
we did esteem him stricken, smitten of God, and afflicted. we thought he was being punished, attacked by God, and afflicted for something he had done. we accounted him to be in trouble and calamity and ill-treatment. we accounted him to be in trouble, and in suffering [by God]*, and in affliction.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed. But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed. But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed.

After Jesus’ death, more to the point after his resurrection, his death became the foundational assumption of new (Romans 7:1-6) eternal life in the Spirit (Galatians 2:20, 21 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me.  So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.  I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Job is the primary example of suffering for righteousness’ sake (1 Peter 3:13-17) in the Old Testament.  If I accept Psalm 22 as Christ’s meditation enduring the cross, it is interesting to contrast Job’s attitude toward God with that of the Son of God toward his Father.

Masoretic Text

 Septuagint
Job 13:21 (Tanakh) Job 13:21 (NET) Job 13:21 (NETS)

Job 13:21 (Elpenor English)
Withdraw thine hand far (הַרְחַ֑ק) from me: and let not thy dread make me afraid. Remove your hand far (rachaq, הרחק) from me and stop making me afraid with your terror. withdraw (ἀπέχου) your hand from me, and let fear of you not terrify me. Withhold (ἀπέχου) [thine] hand from me: and let not thy fear terrify me.

Psalm 22:11 (Tanakh)

 Psalm 22:11 (NET) Psalm 21:12 (NETS)

Psalm 21:12 (Elpenor English)
Be not far (תִּרְחַ֣ק) from me; for trouble is near; for there is none to help. Do not remain far away (rachaq, תרחק) from me, for trouble is near and I have no one to help me. Do not keep away (ἀποστῇς) from me, because affliction is near, because there is no one to help. Stand not aloof (ἀποστῇς) from me; for affliction is near; for there is no helper.

This is why the Father loves me, Jesus said, because I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.[10]  He knew that it pleased the LORD to bruise him.[11]  Or did He?

Masoretic Text

 Septuagint
Isaiah 53:10-12 (Tanakh) Isaiah 53:10-12 (NET) Isaiah 53:10-12 (NETS)

Isaiah 53:10-12 (Elpenor English)
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him. And the Lord desires to cleanse him from his blow.  If you offer for sin, you shall see a long-lived offspring.  And the Lord wishes to take away The Lord also is pleased to purge him from his stroke.  If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.  “My servant will acquit many, for he carried their sins. from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins. (11b) the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.” Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over. Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

I plan to look at all the differences between the Masoretic text and the Septuagint here.  What caught my attention first, however, was how this prophecy fared so well at the hands of the Masoretes, whose “ultimate goal was to uphold the traditions of the Jewish people.  The Masoretes had to decipher the authentic word of God and eliminate the dissimilarities.”[12]

So I clicked the “Show” button on Rashi’s Commentary on The Complete Jewish Bible online at Chabad.org.  The answer became apparent:

Rashi’s Commentary to verse 3 – Despised and rejected by men: was he.  So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob” ; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob.  יַשְׂכִּיל is an expression of prosperity.  Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.”

Rashi’s Commentary to verse 4 – Indeed, he bore our illnesses: Heb. אָכֵן, an expression of ‘but’ in all places.  But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering.  The illness that should rightfully have come upon us, he bore.

The massacre of Jews during the People’s Crusade of 1096 deeply affected Rashi (RAbbi SHlomo Yitzhaki).  He “wrote several Selichot (penitential poems) mourning the slaughter and the destruction of the region’s great yeshivot.”[13]  “The Hebrew chronicles portray the Rhineland Jews [whether massacred by crusaders in 1096 directly or compelled to suicide] as martyrs who willingly sacrificed themselves in order to honour God and to preserve their own honour.”[14]

Masoretic Text

 Septuagint
Isaiah 53:10a (Tanakh) Isaiah 53:10a (NET) Isaiah 53:10a (NETS)

Isaiah 53:10a (Elpenor English)
Yet it pleased the LORD to bruise (דַּכְּאוֹ֙) him; he hath put him to grief (הֶֽחֱלִ֔י): Though the Lord desired to crush (daka’, דכאו) him and make him ill (chalah, החלי), And the Lord desires to cleanse (καθαρίσαι) him from his blow (πληγῆς). The Lord also is pleased to purge (καθαρίσαι) him from his stroke (πληγῆς).

I cross-referenced the occurrences of חָלָה (châlâh) in the Masoretic text with the occurrences of πληγῆς (a form of πληγή)] in the Septuagint, searching for some correlation.  In the account of Ahab’s death (1 Kings 22:34-39) after being struck by an arrow the king said, I’m wounded (החליתי, another form of châlâh).[15]  King Ahab of the northern kingdom of Israel bled to death from that wound (makkah, המכה), translated πληγῆς in the Septuagint.  It was enough to persuade me that the rabbis interpreted החלי (another form of châlâh) as a noun in Isaiah 53:10a.

A table of all the occurrences of καθαρίσαι (a form of καθαρίζω) and the Hebrew words it translated follows.

Reference

 Septuagint BLB Septuagint Elpenor NET Parallel Hebrew

Chabad.org
Leviticus 13:7 καθαρίσαι καθαρίσαι tohorah, לטהרתו לְטָֽהֳרָת֑וֹ
Leviticus 13:59 καθαρίσαι καθαρίσαι taher, לטהרו לְטַֽהֲר֖וֹ
Leviticus 14:23 καθαρίσαι καθαρίσαι tohorah, לטהרתו לְטָֽהֳרָת֖וֹ
Leviticus 16:30 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֣ר
2 Chronicles 29:15 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֖ר
2 Chronicles 34:3 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֔ר
2 Chronicles 34:8 καθαρίσαι καθαρίσαι taher, לטהר לְטַהֵ֥ר
Isaiah 53:10 καθαρίσαι καθαρίσαι daka’, דכאו דַּכְּאוֹ֙
Ezekiel 39:14 καθαρίσαι καθαρίσαι taher, לטהרה לְטַֽהֲרָ֑הּ

Isaiah 53:10 stands out as an outlier and causes me to wonder if the original Hebrew had more to do with the Day of Atonement.

Masoretic Text

 Septuagint
Leviticus 16:30 (Tanakh) Leviticus 16:30 (NET) Leviticus 16:30 (NETS)

Leviticus 16:30 (Elpenor English)
For on this day shall atonement be made for you, to cleanse (לְטַהֵ֣ר) you; from all your sins shall ye be clean before HaShem. for on this day atonement is to be made for you to cleanse (taher, לטהר) you from all your sins; you must be clean before the Lord. For on this day he shall make atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and you shall be clean. For in this day he shall make an atonement for you, to cleanse (καθαρίσαι) you from all your sins before the Lord, and ye shall be purged.

If so, I would consider The Lord also is pleased to purge him from his stroke an oblique reference to Jesus’ resurrection.  On the other hand, I might consider that the rabbis understood דַּכְּאוֹ֙ (daka’; Tanakh: bruise; NET: crush) as something similar to what happened when young King Josiah began to purge Judah of idolatry.

Masoretic Text

 Septuagint
2 Chronicles 34:3, 8 (Tanakh) 2 Chronicles 34:3, 8 (NET) 2 Supplements 34:3, 8 (NETS)

2 Chronicles 34:3, 8 (Elpenor English)
For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge (לְטַהֵ֔ר) Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David.  In his twelfth year he began ridding (taher, לטהר) Judah and Jerusalem of the high places, Asherah poles, idols, and images. And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father.  And in the twelfth year of his reign he began to purge (καθαρίσαι) Ioudas and Ierousalem of the high places and the groves and the smelted items. And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge (καθαρίσαι) Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images.
Now in the eighteenth year of his reign, when he had purged (לְטַהֵ֥ר) the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. In the eighteenth year of his reign, he continued his policy of purifying (taher, לטהר) the land and the temple.  He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God. And in the eighteenth year of his reign—in order to purge (καθαρίσαι) the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God. And in the eighteenth year of his reign, after having cleansed (καθαρίσαι) the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God.

Rashi’s commentary reads: 

And the Lord wished to crush him, He made him ill: The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill.

I’m uncertain[16] if the translators of the Septuagint understood this as a reference to “all Israel” or as a reference to the Messiah whose appearance was prophesied.  The Masoretes, understanding him as “all Israel” and believing “he was chastised with pains so that all the nations be atoned for with Israel’s suffering,” may have preserved the original Hebrew here better than the Rabbis who translated the Septuagint.

None of this, however, justifies Christian crusaders[17] (or anyone else for that matter) extorting, robbing or killing Jews (From Rhineland massacres, Background):

A relevant perspective on the extent of the era’s antisemitism was recorded 40 years afterward by Jewish historian Solomon bar Simson. He stated that Godfrey of Bouillon swore

to go on this journey only after avenging the blood of the crucified one by shedding Jewish blood and completely eradicating any trace of those bearing the name ‘Jew,’ thus assuaging his own burning wrath.[8]

Emperor Henry IV (after being notified of the pledge by Kalonymus Ben Meshullam, the Jewish leader in Mainz) issued an order prohibiting such an action. Godfrey claimed he never really intended to kill Jews, but the community in Mainz and Cologne sent him a collected bribe of 500 silver marks.[9]

…On top of the general Catholic suspicion of Jews at the time, when the thousands of French members of the People’s Crusade arrived at the Rhine, they had run out of provisions.[12] To restock their supplies, they began to plunder Jewish food and property while attempting to force them to convert to Catholicism.[12]

Not all crusaders who had run out of supplies resorted to murder; some, like Peter the Hermit, used extortion instead. While no sources claim he preached against the Jews, he carried a letter with him from the Jews of France to the community at Trier. The letter urged them to supply provisions to Peter and his men. The Solomon bar Simson Chronicle records that they were so terrified by Peter’s appearance at the gates that they readily agreed to supply his needs.[9]

Still, I’m deeply affected that this periodic[18] share in his sufferings[19] coupled with the belief that such suffering atoned for all the nations may have contributed to the preservation of his word and thus the redemption of the nations: Yet it pleased the LORD to bruise him; he hath put him to grief.[20]

Tables comparing Psalm 22:11; Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles 34:3 and 34:8 in the Tanakh, KJV and NET, and tables comparing Psalm 22:11 (21:12); Isaiah 53:4; 53:5; Job 13:21; Isaiah 53:10; 53:11; 53:12; Leviticus 16:30; 2 Chronicles (Supplements) 34:3 and 34:8 in the Septuagint (BLB and Elpenor), and a table comparing Luke 13:2-5 in the NET and KJV follow.

Psalm 22:11 (Tanakh)

 Psalm 22:11 (KJV)

Psalm 22:11 (NET)
Be not far from me; for trouble is near; for there is none to help. Be not far from me; for trouble is near; for there is none to help. Do not remain far away from me, for trouble is near and I have no one to help me.

Psalm 22:11 (Septuagint BLB)

Psalm 21:12 (Septuagint Elpenor)
μὴ ἀποστῇς ἀπ᾽ ἐμοῦ ὅτι θλῗψις ἐγγύς ὅτι οὐκ ἔστιν ὁ βοηθῶν μὴ ἀποστῇς ἀπ᾿ ἐμοῦ, ὅτι θλῖψις ἐγγύς, ὅτι οὐκ ἔστιν ὁ βοηθῶν

Psalm 21:12 (NETS)

Psalm 21:12 (English Elpenor)
Do not keep away from me, because affliction is near, because there is no one to help. Stand not aloof from me; for affliction is near; for there is no helper.

Isaiah 53:4 (Tanakh)

 Isaiah 53:4 (KJV)

Isaiah 53:4 (NET)
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.

Isaiah 53:4 (Septuagint BLB)

Isaiah 53:4 (Septuagint Elpenor)
οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται καὶ ἡμεῗς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ καὶ ἐν κακώσει οὗτος τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ ὑπὸ Θεοῦ καὶ ἐν κακώσει

Isaiah 53:4 (NETS)

Isaiah 53:4 (English Elpenor)
This one bears our sins and suffers pain for us, and we accounted him to be in trouble and calamity and ill-treatment. He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering [by God]*, and in affliction.

Isaiah 53:5 (Tanakh)

 Isaiah 53:5 (KJV)

Isaiah 53:5 (NET)
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

Isaiah 53:5 (Septuagint BLB)

Isaiah 53:5 (Septuagint Elpenor)
αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν παιδεία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν τῷ μώλωπι αὐτοῦ ἡμεῗς ἰάθημεν αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἀνομίας ἡμῶν· παιδεία εἰρήνης ἡμῶν ἐπ᾿ αὐτόν. τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν

Isaiah 53:5 (NETS)

Isaiah 53:5 (English Elpenor)
But he was wounded because of our acts of lawlessness and has been weakened because of our sins; upon him was the discipline of our peace; by his bruise we were healed. But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; [and] by his bruises we were healed.

Job 13:21 (Tanakh)

 Job 13:21 (KJV)

Job 13:21 (NET)
Withdraw thine hand far from me: and let not thy dread make me afraid. Withdraw thine hand far from me: and let not thy dread make me afraid. Remove your hand far from me and stop making me afraid with your terror.

Job 13:21 (Septuagint BLB)

Job 13:21 (Septuagint Elpenor)
τὴν χεῗρα ἀπ᾽ ἐμοῦ ἀπέχου καὶ ὁ φόβος σου μή με καταπλησσέτω τὴν χεῖρα ἀπ᾿ ἐμοῦ ἀπέχου, καὶ ὁ φόβος σου μή με καταπλησσέτω

Job 13:21 (NETS)

Job 13:21 (English Elpenor)
withdraw your hand from me, and let fear of you not terrify me. Withhold [thine] hand from me: and let not thy fear terrify me.

Isaiah 53:10 (Tanakh)

 Isaiah 53:10 (KJV)

Isaiah 53:10 (NET)
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him.

Isaiah 53:10 (Septuagint BLB)

Isaiah 53:10 (Septuagint Elpenor)
καὶ κύριος βούλεται καθαρίσαι αὐτὸν τῆς πληγῆς ἐὰν δῶτε περὶ ἁμαρτίας ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον καὶ βούλεται κύριος ἀφελεῗν καὶ Κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς. ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον· καὶ βούλεται Κύριος ἀφελεῖν

Isaiah 53:10 (NETS)

Isaiah 53:10, 11a (English Elpenor)
And the Lord desires to cleanse him from his blow.  If you offer for sin, you shall see a long-lived offspring.  And the Lord wishes to take away The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed: (11a) the Lord also is pleased to take away from

Isaiah 53:11 (Tanakh)

 Isaiah 53:11 (KJV)

Isaiah 53:11 (NET)
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done.  “My servant will acquit many, for he carried their sins.

Isaiah 53:11 (Septuagint BLB)

Isaiah 53:11 (Septuagint Elpenor)
ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ δεῗξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῗς καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, δεῖξαι αὐτῷ φῶς καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς, καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει

Isaiah 53:11 (NETS)

Isaiah 53:11b (English Elpenor)
from the pain of his soul, to show him light and fill him with understanding, to justify a righteous one who is well subject to many, and he himself shall bear their sins. the travail of his soul, to shew him light, and to form [him] with understanding; to justify the just one who serves many well; and he shall bear their sins.

Isaiah 53:12 (Tanakh)

 Isaiah 53:12 (KJV)

Isaiah 53:12 (NET)
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels.”

Isaiah 53:12 (Septuagint BLB)

Isaiah 53:12 (Septuagint Elpenor)
διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῗ σκῦλα ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ καὶ ἐν τοῗς ἀνόμοις ἐλογίσθη καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾿ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη· καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ τὰς ἁμαρτίας αὐτῶν παρεδόθη

Isaiah 53:12 (NETS)

Isaiah 53:12 (English Elpenor)
Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was given over to death, and he was reckoned among the lawless, and he bore the sins of many, and because of their sins he was given over. Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.

Leviticus 16:30 (Tanakh)

 Leviticus 16:30 (KJV)

Leviticus 16:30 (NET)
For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before HaShem. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord.

Leviticus 16:30 (Septuagint BLB)

Leviticus 16:30 (Septuagint Elpenor)
ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι κυρίου καὶ καθαρισθήσεσθε ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ ἐξιλάσεται περὶ ὑμῶν, καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι Κυρίου, καὶ καθαρισθήσεσθε

Leviticus 16:30 (NETS)

Leviticus 16:30 (English Elpenor)
For on this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and you shall be clean. For in this day he shall make an atonement for you, to cleanse you from all your sins before the Lord, and ye shall be purged.

2 Chronicles 34:3 (Tanakh)

 2 Chronicles 34:3 (KJV)

2 Chronicles 34:3 (NET)
For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. In the eighth year of his reign, while he was still young, he began to seek the God of his ancestor David.  In his twelfth year he began ridding Judah and Jerusalem of the high places, Asherah poles, idols, and images.

2 Chronicles 34:3 (Septuagint BLB)

2 Chronicles 34:3 (Septuagint Elpenor)
καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ καὶ αὐτὸς ἔτι παιδάριον ἤρξατο τοῦ ζητῆσαι κύριον τὸν θεὸν Δαυιδ τοῦ πατρὸς αὐτοῦ καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν Ιουδαν καὶ τὴν Ιερουσαλημ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν χωνευτῶν καὶ ἐν τῷ ὀγδόῳ ἔτει τῆς βασιλείας αὐτοῦ -καὶ αὐτὸς ἔτι παιδάριον- ἤρξατο τοῦ ζητῆσαι Κύριον τὸν Θεὸν Δαυὶδ τοῦ πατρὸς αὐτοῦ. καὶ ἐν τῷ δωδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ ἤρξατο τοῦ καθαρίσαι τὸν ᾿Ιούδαν καὶ τὴν ῾Ιερουσαλὴμ ἀπὸ τῶν ὑψηλῶν καὶ τῶν ἄλσεων καὶ ἀπὸ τῶν περιβωμίων καὶ ἀπὸ τῶν χωνευτῶν

2 Supplements 34:3 (NETS)

2 Chronicles 34:3 (English Elpenor)
And in the eighth year of his reign—and he was still a lad—he began to seek the Lord, God of Dauid his father.  And in the twelfth year of his reign he began to purge Ioudas and Ierousalem of the high places and the groves and the smelted items. And in the eighth year of his reign, and he [being] yet a youth, he began to seek the Lord God of his father David: and in the twelfth year of his reign he began to purge Juda and Jerusalem from the high places, and the groves, and the ornaments for the altars, and the molten images.

2 Chronicles 34:8 (Tanakh)

 2 Chronicles 34:8 (KJV)

2 Chronicles 34:8 (NET)
Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. In the eighteenth year of his reign, he continued his policy of purifying the land and the temple.  He sent Shaphan son of Azaliah, Maaseiah the city official, and Joah son of Joahaz the secretary to repair the temple of the Lord his God.

2 Chronicles 34:8 (Septuagint BLB)

2 Chronicles 34:8 (Septuagint Elpenor)
καὶ ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλεν τὸν Σαφαν υἱὸν Εσελια καὶ τὸν Μαασιαν ἄρχοντα τῆς πόλεως καὶ τὸν Ιουαχ υἱὸν Ιωαχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον κυρίου τοῦ θεοῦ αὐτοῦ Καὶ ἐν τῷ ἔτει τῷ ὀκτωκαιδεκάτῳ τῆς βασιλείας αὐτοῦ τοῦ καθαρίσαι τὴν γῆν καὶ τὸν οἶκον ἀπέστειλε τὸν Σαφὰν υἱὸν ᾿Εσελία καὶ τὸν Μαασὰ ἄρχοντα τῆς πόλεως καὶ τὸν ᾿Ιουὰχ υἱὸν ᾿Ιωάχαζ τὸν ὑπομνηματογράφον αὐτοῦ κραταιῶσαι τὸν οἶκον Κυρίου τοῦ Θεοῦ αὐτοῦ

2 Supplements 34:8 (NETS)

2 Chronicles 34:8 (English Elpenor)
And in the eighteenth year of his reign—in order to purge the land and the house—he sent out Saphan son of Eselias and Maasias ruler of the city and Iouach son of Ioachaz, his recorder, to repair the house of the Lord, his God. And in the eighteenth year of his reign, after having cleansed the land, and the house, he sent Saphan the son of Ezelias, and Maasa prefect of the city, and Juach son of Joachaz his recorder, to repair the house of the Lord his God.

Luke 13:2-5 (NET)

Luke 13:2-5 (KJV)
He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things? And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν και αποκριθεις ο ιησους ειπεν αυτοις δοκειτε οτι οι γαλιλαιοι ουτοι αμαρτωλοι παρα παντας τους γαλιλαιους εγενοντο οτι τοιαυτα πεπονθασιν
No, I tell you!  But unless you repent, you will all perish as well! I tell you, Nay: but, except ye repent, ye shall all likewise perish.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ωσαυτως απολεισθε
Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem? Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἢ ἐκεῖνοι οἱ δεκαοκτὼ ἐφ᾿ οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ η εκεινοι οι δεκα και οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι ουτοι οφειλεται εγενοντο παρα παντας ανθρωπους τους κατοικουντας εν ιερουσαλημ
No, I tell you!  But unless you repent you will all perish as well!” I tell you, Nay: but, except ye repent, ye shall all likewise perish.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐχί, λέγω ὑμῖν, ἀλλ᾿ ἐὰν μὴ |μετανοῆτε| πάντες ὡσαύτως ἀπολεῖσθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε ουχι λεγω υμιν αλλ εαν μη μετανοητε παντες ομοιως απολεισθε

[1] Matthew 3:17b (NET)

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

[3] The NET parallel Greek text and NA28 had ταῦτα here, where the Stephanus Textus Receptus and Byzantine Majority Text had τοιαυτα (KJV: such things).

[4] The NET parallel Greek text and NA28 had ὁμοίως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσαυτως (KJV: likewise).

[5] The NET parallel Greek text and NA28 had δεκαοκτὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεκα και οκτω (literally: “ten and eight”).

[6] The NET parallel Greek text and NA28 had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι.

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

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

[9] The NET parallel Greek text and NA28 had ωσαυτως here, where the Stephanus Textus Receptus and Byzantine Majority Text had ὁμοίως (KJV: likewise).

[10] John 10:17, 18 (NET)

[11] Isaiah 53:10a (Tanakh)

[12] “Jewish Concepts: Masoretic Text,” Jewish Virtual Library: Anything you need to know from Anti-Semitism to Zionism

[13] Rashi

[14] Rhineland massacres

[15] This was translated τέτρωμαι (a form of τιτρώσκω) in the Septuagint.

[16] The Samaritan woman who spoke with Jesus knew that Messiah is coming, Herod asked the chief priests and experts in the law…where the Christ was to be born (Matthew 2:4 NET) but None of the rulers of this age understood [the wisdom of God, hidden in a mystery], Paul wrote believers in Corinth.  If they had known it, they would not have crucified the Lord of glory (1 Corinthians 2:8 NET).  How then would the scriptures that say it must happen this way be fulfilled? (Matthew 26:54 NET)

[17] From Rhineland massacres, Background: Many crusaders had to go into debt in order to purchase weaponry and equipment for the expedition; as Western Catholicism strictly forbade usury, many crusaders inevitably found themselves indebted to Jewish moneylenders.  Having armed themselves by assuming the debt, the crusaders rationalized the killing of Jews as an extension of their Catholic mission.[6]

[18] From Rhineland massacres, Background: There had not been so broad a movement against Jews by Catholics since the seventh century’s mass expulsions and forced conversions.  While there had been a number of regional persecutions of Jews by Catholics, such as the one in Metz in 888, a plot against Jews in Limoges in 992, a wave of anti-Jewish persecution by Christian millenarian movements (which believed that Jesus was immediately to descend from Heaven) in the year 1000, and the threat of expulsion from Trier in 1066; these are all viewed “in the traditional terms of governmental outlawry rather than unbridled popular attacks.”[7]  Also many movements against Jews (such as forced conversions by King Robert the Pious of France, Richard II, Duke of Normandy, and Henry II, Holy Roman Emperor around 1007–1012) had been quashed either by Roman Catholicism’s papacy or its bishops.[7]

[19] Romans 8:17; Philippians 3:10, 11; 1 Peter 4:13

[20] Isaiah 53:10a (Tanakh)

To Make Holy, Part 6

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] John 17:17 (NET)

[2] 1 Corinthians 2:8 (NET)

[3] Matthew 26:54 (NET)

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

[5] John 17:25 (NET)

[6] Matthew 21:45 (NET)

[7] Mark 12:12 (NET)

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

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

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

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

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

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

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

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

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

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

[18] John 12:13a (NET)

[19] John 19:23b (NET)

[20] John 19:40a (NET)

[21] John 17:6b (KJV)

[22] John 17:14a (NET)

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

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

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

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

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

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

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

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

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

[32] Luke 2:52 (NET)