Tag Archives: 2 Corinthians 1:8

Nothing True, Part 2

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Job’s lament took an intriguing turn.

Masoretic Text

Septuagint

Job 3:11, 12 (Tanakh/KJV)

Job 3:11, 12 (NET)

Job 3:11, 12 (NETS)

Job 3:11, 12 (English Elpenor)
Why died I not from the womb? why did I not give up the ghost when I came out of the belly? “Why did I not die at birth, and why did I not expire as I came out of the womb? “For what reason did I not die in the womb or come forth from the belly and not perish at once? For why died I not in the belly? and [why] did I not come forth from the womb and die immediately?
Why did the knees prevent me? or why the breasts that I should suck? Why did the knees welcome me, and why were there two breasts that I might nurse at them? Why then did knees meet me? Why then did I suck breasts? and why did the knees support me? and why did I suck the breasts?

I began this study with a complaint that “in the past I’ve gotten bogged down. My religious mind favors the arguments of Eliphaz, Bildad and Zophar over those of Job.” But as I considered Jobs’ lament and Moses’ and Jeremiah’s, it occurred to me that despite my complaint I have become more patient with people in distress, less judgmental over the words they spoke as they vented their pain and frustration. But still “I hope…to know God better and to discern the errors of my religious mind.”

This time I hear Job asking THE question: God made human infants so weak and helpless that their destruction is assured apart from the love and grace of God. And that includes imparting his love and grace to young women and young men: Even the evil…know how to give good gifts to [their] children1 at the risk of those same young women and young men mistaking God’s imputed righteousness for their own righteousness.

God’s love and grace answer job’s question and convey the hope and strength to hold out, saying, Behold, I wait yet a little while, expecting the hope of my deliverance.2 Job may not have been ready yet to hear it from a human comforter, but any would-be human comforter could pray that God Himself would be the Comforter to lead Job out from his despair.

Job’s lament continued:

Masoretic Text

Septuagint

Job 3:13-15 (Tanakh/KJV)

Job 3:13-15 (NET)

Job 3:13-15 (NETS)

Job 3:13-15 (English Elpenor)
For now should I have lain still and been quiet, I should have slept: then had I been at rest (יָנ֬וּחַֽ), For now I would be lying down and would be quiet, I would be asleep and then at peace (nûaḥ, ינוח) Now I would have lain down quiet and in sleep would have been at rest (ἀνεπαυσάμην), Now I should have lain down and been quiet, I should have slept and been at rest (ἀνεπαυσάμην),
With kings and counsellors of the earth, which build desolate places for themselves; with kings and counselors of the earth who built for themselves places now desolate, with kings, counselors of the earth, who used to act proudly thanks to rapiers, with kings [and] councillors of the earth, who gloried in [their] swords;
Or with princes that had gold, who filled their houses with silver: or with princes who possessed gold, who filled their palaces with silver. or with rulers, who had much gold, who had filled their houses with silver. or with rulers, whose gold was abundant, who filled their houses with silver:
Or as an hidden untimely birth I had not been; as infants which never saw light. Or why was I not buried like a stillborn infant, like infants who have never seen the light? Or why was I not like a premature birth that comes from a mother’s womb or like infants that did not see the light? or [I should have been] as an untimely birth proceeding from his mother’s womb, or as infants who never saw light.

The Septuagint makes it explicit that Job’s friends were rulers. Reading only the Masoretic text I missed how Job’s comments about kings and princes may have put his friends on edge, especially equating them to stillborn infants. Does anyone appreciate being reminded of the sinful futility of one’s life and its eventual end?

Masoretic Text

Septuagint

Job 3:17-19 (Tanakh/KJV)

Job 3:17-19 (NET)

Job 3:17-19 (NETS)

Job 3:17-19 (English Elpenor)
There the wicked cease (חָ֣דְלוּ) from troubling (רֹ֑גֶז); and there the weary be at rest (יָ֜נ֗וּחוּ). There the wicked cease (ḥāḏal, חדלו) from turmoil (rōḡez, רגז), and there the weary are at rest (nûaḥ, ינוחו). There the impious have kindled (ἐξέκαυσαν) a terrible (θυμὸν) wrath (ὀργῆς); there the weary have found rest (ἀνεπαύσαντο) for the body, There the ungodly have burnt out (ἐξέκαυσαν) the fury (θυμὸν) of rage (ὀργῆς); there the wearied in body rest (ἀνεπαύσαντο).
There the prisoners rest together; they hear not the voice of the oppressor. There the prisoners relax together; they do not hear the voice of the oppressor. and those of old, together, have not heard the voice of the tax-gatherer. And the men of old time have together ceased to hear the exactor’s voice.
The small and great are there; and the servant is free from his master. Small and great are there, and the slave is free from his master. Small and great are there, and the attendant who lived in fear of his master. The small and great are there, and the servant that feared his lord.

It’s much clearer to me this time how Job’s description of death as a neutralizer of worldly rank and distinction might have affected his royal friends. I’ll pause for a moment here to consider whether the impious have kindled a terrible wrath3 in death, or the ungodly have burnt out the fury of rage4 there.

The verb ἐξέκαυσαν (a form of ἐκκαίω) can mean either have kindled or have burnt out. On the other hand a terrible seems like a terrible translation of θυμὸν (a form of θυμός). I suspect that θυμὸν ὀργῆς (a form of ὀργή) was the rabbis’ attempt to capture some of the richness of רֹ֑גֶז (rōḡez). The English word string for רֹ֑גֶז (rōḡez) in the “Outline of Biblical Usage” online reads like an apt description of the wicked, impious or ungodly: “agitation, excitement, raging, trouble, turmoil, trembling;” “turmoil, disquiet, raging;” “trembling, trepidation.”

In Jesus’ description of death a rich man in Hades, as he was in torment (βασάνοις, a form of βάσανος),5 called out (φωνήσας, a form of φωνέω)6 to Abraham: I am in anguish in this fire.7 For years I would have characterized this as a description of the place where the impious have kindled a terrible wrath,8 primarily because the Greek word ᾅδῃ (a form of ᾅδης) was translated hell in the KJV. But now it’s obvious that the rich man (and Lazarus, for that matter) had ceased from troubling (Tanakh, KJV), from turmoil (NET), and whatever fury of rage they may have had against man or God had burnt out (English Elpenor).

The rich man seemed to think that he was entitled to some help from Lazarus, and it would be strange indeed that Lazarus lay at the rich man’s gate if he received no help there. There is clearly a judgment in Jesus’ description of death: Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish,9 Abraham had said to the rich man. But it is certainly not THE judgment (Matthew 25:41-46 NET).

“Then [the Son of Man] will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed? [Table]’ Then he will answer them, ‘I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.’ And these will depart into eternal punishment, but the righteous into eternal life.”

So, in my bid to live…by every word that comes from the mouth of God,10 I’ll favor the translation of Job 3:17a in the English Elpenor version of the Septuagint over that in the NETS. The immediate upshot of taking Jesus’ description of death literally is a better understanding of his puzzling statement to Martha before he raised her brother Lazarus from the dead: “I am the resurrection and the life. The one who believes in me will live even if he dies, and the one who lives (ὁ ζῶν) and believes in me will never die. Do you believe this?”11

The Greek word translated will…die in the phrase will never die above was not ἀποθανεῖται, the 3rd person singular form of ἀποθνήσκω in the indicative mood and future tense. Rather, it was ἀποθάνῃ, the 3rd person singular form of ἀποθνήσκω in the subjunctive mood and second aorist tense (e.g., may…die). Since never was the NET translation of οὐ μὴ in Greek, οὐ μὴ ἀποθάνῃ is an example of the Subjunctive of Emphatic Negation:

…the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring…Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.

This particular subjunctive of emphatic negation was followed by a phrase that was rarely translated into English: εἰς τὸν αἰῶνα. It was rendered to the age in Young’s Literal Translation. A note (50) in the NET acknowledged that οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα meant “will never die forever” in Greek. It’s easy to understand why Martha was reluctant to affirm her faith in such a statement. Instead, she affirmed her faith in the One who said it.

I couple this with Paul’s enigmatic statement (2 Corinthians 5:6-9 NET):

Therefore we are always full of courage, and we know that as long as we are alive here on earth (ἐνδημοῦντες ἐν τῷ σώματι; KJV: at home in the body) we are absent from the Lord—for we live (περιπατοῦμεν) by faith, not by sight. Thus we are full of courage and would prefer to be away from the body and at home with the Lord. So then whether we are alive (ἐνδημοῦντες) or away, we make it our ambition to please him.

Those who live and believe in Jesus simply skip over death: a sojourn in Hades. What we call death from our limited perspectives has no impact on our ambition (φιλοτιμούμεθα, a form of φιλοτιμέομαι) to please (εὐάρεστοι, a form of εὐάρεστος) him.

Job’s next question might have been voiced by Lazarus as he lay at the rich man’s gate, his body covered with sores,12 longing (ἐπιθυμῶν, a form of ἐπιθυμέω) to eat what fell from the rich man’s table.13

Masoretic Text

Septuagint

Job 3:20-23 (Tanakh/KJV)

Job 3:20-23 (NET)

Job 3:20-23 (NETS)

Job 3:20-23 (English Elpenor)
Wherefore is light given to him that is in misery, and life unto the bitter in soul; “Why does God give light to one who is in misery, and life to those whose soul is bitter, “Why then is light given to those in bitterness, and life to souls in pain, For why is light given to those who are in bitterness, and life to those souls which are in griefs?
Which long for death, but it cometh not; and dig for it more than for hid treasures; to those who wait for death that does not come, and search for it more than for hidden treasures, who long for death and do not find it, though they are digging for it as for treasures? who desire death, and obtain it not, digging [for it] as [for] treasures;
Which rejoice exceedingly, and are glad, when they can find the grave? who rejoice even to jubilation, and are exultant when they find the grave? Yet they would be very joyful if they were successful. and would be very joyful if they should gain it?
Why is light given to a man whose way is hid, and whom God hath hedged in? Why is light given to a man whose way is hidden, and whom God has hedged in? Death is rest (ἀνάπαυμα) for such a man, for God shut him in. Death [is] rest (ἀνάπαυμα) to [such] a man, for God has hedged him in.

Death is rest for such a man.14 This is the reason I quoted this verse. If I were reading the Masoretic text only I would’ve ended the quotation one verse earlier. But I’m struck how Jesus confirmed Job’s words with Abraham’s description of Lazarus’ death: now he is comforted here.15

Paul recounted a life circumstance that was similar to Job’s question: Why then is light given to those in bitterness, and life to souls in pain?16 (2 Corinthians 1:8 NET [Table]):

For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired (ἐξαπορηθῆναι, a form of ἐξαπορέω) even of living (καὶ τοῦ ζῆν).

In Paul’s writing, however, we also get a glimpse how the righteous, by the grace of God, respond to a sentence of death (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death (τὸ ἀπόκριμα τοῦ θανάτου) had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Job’s first lament concluded:

Masoretic Text

Septuagint

Job 3:24-26 (Tanakh/KJV)

Job 3:24-26 (NET)

Job 3:24-26 (NETS)

Job 3:24-26 (English Elpenor)
For my sighing cometh before I eat, and my roarings are poured out like the waters. For my sighing comes in place of my food, and my groanings flow forth like water. For sighing comes before my food, and I cry, gripped by fear. For my groaning comes before my food, and I weep being beset with terror.
For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. For the very thing I dreaded has happened to me, and what I feared has come upon me. For fear—which was my worry—came to me, and the fear I dreaded befell me. For the terror of which I meditated has come upon me, and that which I had feared has befallen me.
I was not in safety, neither had I rest, neither was I quiet; yet trouble (רֹֽגֶז) came. I have no ease; I have no quietness; I cannot rest; turmoil (rōḡez, רגז) has come upon me.” I was neither at peace, nor did I have quiet, nor was I at rest, but anger (ὀργή) came to me.” I was not at peace, nor quiet, nor had I rest; yet wrath (ὀργή) came upon me.

I was not at peace, nor quiet, nor had I rest (ἀνεπαυσάμην, a form of ἀναπαύω); yet wrath came upon me.17 This last sigh of Job’s first lament is particularly poignant in the light of Jesus’ insight that one’s18 life does not consist in the abundance of his19 possessions.20 [Jesus] then told them a parable (Luke 12:16-21 NET):

“The land of a certain rich man produced an abundant crop, so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’ Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain21 and my goods. And I will say to myself, “You have plenty of goods stored up for many years; relax (ἀναπαύου, another form of ἀναπαύω), eat, drink, celebrate!”’ But God said to him, ‘You fool! This very night your life (τὴν ψυχήν σου) will be demanded back from you, but who will get what you have prepared for yourself?’ So it is with the one who stores up riches (θησαυρίζων, a form of θησαυρίζω) for himself, but is not rich (πλουτῶν, a form of πλουτέω) toward God.”

I wonder if the fear—which was [Job’s] worry22 (ἐφρόντισα, a form of φροντίζω; English Elpenor: of which I meditated) was synonymous with Job’s thought which prompted his customary practice after his sons and daughters feasted: Perhaps my children have sinned and cursed God in their hearts.23

According to a note (7) in the NET Jesus quoted Deuteronomy 8:3 in Matthew 4:4. A table below compares the Greek of Jesus’ quotation in Matthew 4:4 to that of the Septuagint.

Matthew 4:4 (NET Parallel Greek)

Deuteronomy 8:3b (Septuagint BLB) Table

Deuteronomy 8:3b (Septuagint Elpenor)
οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ρήματι ἐκπορευομένῳ διὰ στόματος θεοῦ οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος ἀλλ᾽ ἐπὶ παντὶ ῥήματι τῷ ἐκπορευομένῳ διὰ στόματος θεοῦ ζήσεται ὁ ἄνθρωπος οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ῥήματι τῷ ἐκπορευομένῳ διὰ στόματος Θεοῦ ζήσεται ὁ ἄνθρωπος

Matthew 4:4 (NET)

Deuteronomy 8:3b (NETS)

Deuteronomy 8:3b (English Elpenor)
Man does not live by bread alone, but by every word that comes from the mouth of God. man shall not live by bread alone, but by every word that goes out through the mouth of God man shall live. man shall not live by bread alone, but by every word that proceeds out of the mouth of God shall man live.

Tables comparing Job 3:11; 3:12; 3:13; 3:14; 3:15; 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:22; 3:23; 3:24; 3:25 and 3:26 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 3:11; 3:12; 3:13; 3:14; 3:15; 3:16; 3:17; 3:18; 3:19; 3:20; 3:21; 3:22; 3:23; 3:24; 3:25 and 3:26 in the Septuagint (BLB and Elpenor), and tables comparing the Greek of Matthew 4:4; Luke 12:15 and 12:18 in the NET and KJV follow.

Job 3:11 (Tanakh)

Job 3:11 (KJV)

Job 3:11 (NET)
Why died I not from the womb? why did I not give up the ghost when I came out of the belly? Why died I not from the womb? why did I not give up the ghost when I came out of the belly? “Why did I not die at birth, and why did I not expire as I came out of the womb?

Job 3:11 (Septuagint BLB)

Job 3:11 (Septuagint Elpenor)
διὰ τί γὰρ ἐν κοιλίᾳ οὐκ ἐτελεύτησα ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην διατί γὰρ ἐν κοιλίᾳ οὐκ ἐτελεύτησα, ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην

Job 3:11 (NETS)

Job 3:11 (English Elpenor)
“For what reason did I not die in the womb or come forth from the belly and not perish at once? For why died I not in the belly? and [why] did I not come forth from the womb and die immediately?

Job 3:12 (Tanakh)

Job 3:12 (KJV)

Job 3:12 (NET)
Why did the knees prevent me? or why the breasts that I should suck? Why did the knees prevent me? or why the breasts that I should suck? Why did the knees welcome me, and why were there two breasts that I might nurse at them?

Job 3:12 (Septuagint BLB)

Job 3:12 (Septuagint Elpenor)
ἵνα τί δὲ συνήντησάν μοι γόνατα ἵνα τί δὲ μαστοὺς ἐθήλασα ἱνατί δὲ συνήντησάν μοι γόνατα; ἱνατί δὲ μαστοὺς ἐθήλασα

Job 3:12 (NETS)

Job 3:12 (English Elpenor)
Why then did knees meet me? Why then did I suck breasts? and why did the knees support me? and why did I suck the breasts?

Job 3:13 (Tanakh)

Job 3:13 (KJV)

Job 3:13 (NET)
For now should I have lain still and been quiet, I should have slept: then had I been at rest, For now should I have lain still and been quiet, I should have slept: then had I been at rest, For now I would be lying down and would be quiet, I would be asleep and then at peace

Job 3:13 (Septuagint BLB)

Job 3:13 (Septuagint Elpenor)
νῦν ἂν κοιμηθεὶς ἡσύχασα ὑπνώσας δὲ ἀνεπαυσάμην νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην

Job 3:13 (NETS)

Job 3:13 (English Elpenor)
Now I would have lain down quiet and in sleep would have been at rest, Now I should have lain down and been quiet, I should have slept and been at rest,

Job 3:14 (Tanakh)

Job 3:14 (KJV)

Job 3:14 (NET)
With kings and counsellors of the earth, which build desolate places for themselves; With kings and counsellors of the earth, which built desolate places for themselves; with kings and counselors of the earth who built for themselves places now desolate,

Job 3:14 (Septuagint BLB)

Job 3:14 (Septuagint Elpenor)
μετὰ βασιλέων βουλευτῶν γῆς οἳ ἠγαυριῶντο ἐπὶ ξίφεσιν μετὰ βασιλέων βουλευτῶν γῆς, οἳ ἐγαυριῶντο ἐπὶ ξίφεσιν

Job 3:14 (NETS)

Job 3:14 (English Elpenor)
with kings, counselors of the earth, who used to act proudly thanks to rapiers, with kings [and] councillors of the earth, who gloried in [their] swords;

Job 3:15 (Tanakh)

Job 3:15 (KJV)

Job 3:15 (NET)
Or with princes that had gold, who filled their houses with silver: Or with princes that had gold, who filled their houses with silver: or with princes who possessed gold, who filled their palaces with silver.

Job 3:15 (Septuagint BLB)

Job 3:15 (Septuagint Elpenor)
ἢ μετὰ ἀρχόντων ὧν πολὺς ὁ χρυσός οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου ἢ μετὰ ἀρχόντων, ὧν πολὺς ὁ χρυσός, οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου

Job 3:15 (NETS)

Job 3:15 (English Elpenor)
or with rulers, who had much gold, who had filled their houses with silver. or with rulers, whose gold was abundant, who filled their houses with silver:

Job 3:16 (Tanakh)

Job 3:16 (KJV)

Job 3:16 (NET)
Or as an hidden untimely birth I had not been; as infants which never saw light. Or as an hidden untimely birth I had not been; as infants which never saw light. Or why was I not buried like a stillborn infant, like infants who have never seen the light?

Job 3:16 (Septuagint BLB)

Job 3:16 (Septuagint Elpenor)
ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρὸς ἢ ὥσπερ νήπιοι οἳ οὐκ εἶδον φῶς ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρός, ἢ ὥσπερ νήπιοι, οἳ οὐκ εἶδον φῶς

Job 3:16 (NETS)

Job 3:16 (English Elpenor)
Or why was I not like a premature birth that comes from a mother’s womb or like infants that did not see the light? or [I should have been] as an untimely birth proceeding from his mother’s womb, or as infants who never saw light.

Job 3:17 (Tanakh)

Job 3:17 (KJV)

Job 3:17 (NET)
There the wicked cease from troubling; and there the weary be at rest. There the wicked cease from troubling; and there the weary be at rest. There the wicked cease from turmoil, and there the weary are at rest.

Job 3:17 (Septuagint BLB)

Job 3:17 (Septuagint Elpenor)
ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς, ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι

Job 3:17 (NETS)

Job 3:17 (English Elpenor)
There the impious have kindled a terrible wrath; there the weary have found rest for the body, There the ungodly have burnt out the fury of rage; there the wearied in body rest.

Job 3:18 (Tanakh)

Job 3:18 (KJV)

Job 3:18 (NET)
There the prisoners rest together; they hear not the voice of the oppressor. There the prisoners rest together; they hear not the voice of the oppressor. There the prisoners relax together; they do not hear the voice of the oppressor.

Job 3:18 (Septuagint BLB)

Job 3:18 (Septuagint Elpenor)
ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου

Job 3:18 (NETS)

Job 3:18 (English Elpenor)
and those of old, together, have not heard the voice of the tax-gatherer. And the men of old time have together ceased to hear the exactor’s voice.

Job 3:19 (Tanakh)

Job 3:19 (KJV)

Job 3:19 (NET)
The small and great are there; and the servant is free from his master. The small and great are there; and the servant is free from his master. Small and great are there, and the slave is free from his master.

Job 3:19 (Septuagint BLB)

Job 3:19 (Septuagint Elpenor)
μικρὸς καὶ μέγας ἐκεῖ ἐστιν καὶ θεράπων οὐ δεδοικὼς τὸν κύριον αὐτοῦ μικρὸς καὶ μέγας ἐκεῖ ἐστι, καὶ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ

Job 3:19 (NETS)

Job 3:19 (English Elpenor)
Small and great are there, and the attendant who lived in fear of his master. The small and great are there, and the servant that feared his lord.

Job 3:20 (Tanakh)

Job 3:20 (KJV)

Job 3:20 (NET)
Wherefore is light given to him that is in misery, and life unto the bitter in soul; Wherefore is light given to him that is in misery, and life unto the bitter in soul; “Why does God give light to one who is in misery, and life to those whose soul is bitter,

Job 3:20 (Septuagint BLB)

Job 3:20 (Septuagint Elpenor)
ἵνα τί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς

Job 3:20 (NETS)

Job 3:20 (English Elpenor)
“Why then is light given to those in bitterness, and life to souls in pain, For why is light given to those who are in bitterness, and life to those souls which are in griefs?

Job 3:21 (Tanakh)

Job 3:21 (KJV)

Job 3:21 (NET)
Which long for death, but it cometh not; and dig for it more than for hid treasures; Which long for death, but it cometh not; and dig for it more than for hid treasures; to those who wait for death that does not come, and search for it more than for hidden treasures,

Job 3:21 (Septuagint BLB)

Job 3:21 (Septuagint Elpenor)
οἳ ὁμείρονται τοῦ θανάτου καὶ οὐ τυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυρούς οἳ ἱμείρονται τοῦ θανάτου καὶ οὐ τυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυρούς

Job 3:21 (NETS)

Job 3:21 (English Elpenor)
who long for death and do not find it, though they are digging for it as for treasures? who desire death, and obtain it not, digging [for it] as [for] treasures;

Job 3:22 (Tanakh)

Job 3:22 (KJV)

Job 3:22 (NET)
Which rejoice exceedingly, and are glad, when they can find the grave? Which rejoice exceedingly, and are glad, when they can find the grave? who rejoice even to jubilation, and are exultant when they find the grave?

Job 3:22 (Septuagint BLB)

Job 3:22 (Septuagint Elpenor)
περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσιν περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσι

Job 3:22 (NETS)

Job 3:22 (English Elpenor)
Yet they would be very joyful if they were successful. and would be very joyful if they should gain it?

Job 3:23 (Tanakh)

Job 3:23 (KJV)

Job 3:23 (NET)
Why is light given to a man whose way is hid, and whom God hath hedged in? Why is light given to a man whose way is hid, and whom God hath hedged in? Why is light given to a man whose way is hidden, and whom God has hedged in?

Job 3:23 (Septuagint BLB)

Job 3:23 (Septuagint Elpenor)
θάνατος ἀνδρὶ ἀνάπαυμα συνέκλεισεν γὰρ ὁ θεὸς κατ᾽ αὐτοῦ θάνατος ἀνδρὶ ἀνάπαυμα, συνέκλεισε γὰρ ὁ Θεὸς κατ᾿ αὐτοῦ

Job 3:23 (NETS)

Job 3:23 (English Elpenor)
Death is rest for such a man, for God shut him in. Death [is] rest to [such] a man, for God has hedged him in.

Job 3:24 (Tanakh)

Job 3:24 (KJV)

Job 3:24 (NET)
For my sighing cometh before I eat, and my roarings are poured out like the waters. For my sighing cometh before I eat, and my roarings are poured out like the waters. For my sighing comes in place of my food, and my groanings flow forth like water.

Job 3:24 (Septuagint BLB)

Job 3:24 (Septuagint Elpenor)
πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει, δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ

Job 3:24 (NETS)

Job 3:24 (English Elpenor)
For sighing comes before my food, and I cry, gripped by fear. For my groaning comes before my food, and I weep being beset with terror.

Job 3:25 (Tanakh)

Job 3:25 (KJV)

Job 3:25 (NET)
For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. For the very thing I dreaded has happened to me, and what I feared has come upon me.

Job 3:25 (Septuagint BLB)

Job 3:25 (Septuagint Elpenor)
φόβος γάρ ὃν ἐφρόντισα ἦλθέν μοι καὶ ὃν ἐδεδοίκειν συνήντησέν μοι φόβος γάρ, ὅν ἐφρόντισα, ἦλθέ μοι, καὶ ὃν ἐδεδοίκειν, συνήντησέ μοι

Job 3:25 (NETS)

Job 3:25 (English Elpenor)
For fear—which was my worry—came to me, and the fear I dreaded befell me. For the terror of which I meditated has come upon me, and that which I had feared has befallen me.

Job 3:26 (Tanakh)

Job 3:26 (KJV)

Job 3:26 (NET)
I was not in safety, neither had I rest, neither was I quiet; yet trouble came. I was not in safety, neither had I rest, neither was I quiet; yet trouble came. I have no ease; I have no quietness; I cannot rest; turmoil has come upon me.”

Job 3:26 (Septuagint BLB)

Job 3:26 (Septuagint Elpenor)
οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην ἦλθεν δέ μοι ὀργή οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην, ἦλθε δέ μοι ὀργή

Job 3:26 (NETS)

Job 3:26 (English Elpenor)
I was neither at peace, nor did I have quiet, nor was I at rest, but anger came to me.” I was not at peace, nor quiet, nor had I rest; yet wrath came upon me.

Matthew 4:4 (NET)

Matthew 4:4 (KJV)
But he answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God.’” But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Matthew 4:4 (NET Parallel Greek)

Matthew 4:4 (Stephanus Textus Receptus)

Matthew 4:4 (Byzantine Majority Text)
ὁ δὲ ἀποκριθεὶς εἶπεν· γέγραπται· οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ρήματι ἐκπορευομένῳ διὰ στόματος θεοῦ ο δε αποκριθεις ειπεν γεγραπται ουκ επ αρτω μονω ζησεται ανθρωπος αλλ επι παντι ρηματι εκπορευομενω δια στοματος θεου ο δε αποκριθεις ειπεν γεγραπται ουκ επ αρτω μονω ζησεται ανθρωπος αλλ επι παντι ρηματι εκπορευομενω δια στοματος θεου

Luke 12:15 (NET)

Luke 12:15 (KJV)
Then he said to them, “Watch out and guard yourself from all types of greed because one’s life does not consist in the abundance of his possessions.” And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.

Luke 12:15 (NET Parallel Greek)

Luke 12:15 (Stephanus Textus Receptus)

Luke 12:15 (Byzantine Majority Text)
εἶπεν δὲ πρὸς αὐτούς· ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ ειπεν δε προς αυτους ορατε και φυλασσεσθε απο της πλεονεξιας οτι ουκ εν τω περισσευειν τινι η ζωη αυτου εστιν εκ των υπαρχοντων αυτου ειπεν δε προς αυτους ορατε και φυλασσεσθε απο της πλεονεξιας οτι ουκ εν τω περισσευειν τινι η ζωη αυτω εστιν εκ των υπαρχοντων αυτου

Luke 12:18 (NET)

Luke 12:18 (KJV)
Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

Luke 12:18 (NET Parallel Greek)

Luke 12:18 (Stephanus Textus Receptus)

Luke 12:18 (Byzantine Majority Text)
καὶ εἶπεν· τοῦτο ποιήσω, καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου και ειπεν τουτο ποιησω καθελω μου τας αποθηκας και μειζονας οικοδομησω και συναξω εκει παντα τα γενηματα μου και τα αγαθα μου και ειπεν τουτο ποιησω καθελω μου τας αποθηκας και μειζονας οικοδομησω και συναξω εκει παντα τα γενηματα μου και τα αγαθα μου

1 Matthew 7:11a (NET)

2 Job 2:9b, 9α (English Elpenor) Table

3 Job 3:17a (NETS)

4 Job 3:17a (English Elpenor)

5 Luke 16:23a (NET) Table

6 Luke 16:24a (NET)

7 Luke 16:24b (NET)

8 Job 3:17a (NETS)

9 Luke 16:25 (NET) Table

10 Matthew 4:4 (NET)

11 John 11:25b, 26 (NET)

12 Luke 16:20b (NET) Table

13 Luke 16:21a (NET) Table

14 Job 3:23a (NETS)

15 Luke 16:25b (NET) Table

16 Job 3:20 (NETS)

17 Job 3:26 (English Elpenor)

20 Luke 12:15b (NET)

22 Job 3:25a (NETS)

23 Job 1:5 (NET) Table

Isaiah 53:10-12, Part 1

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This study originated in another essay: “I plan to look at all the differences between the Masoretic text and the Septuagint here.”  (My take on Isaiah 53:10a can be found there.)  I decided to give Isaiah 53:10-12 its own thread when I felt rushed and unwilling to spend the time it deserved as an aside in another thread.

Masoretic Text

 Septuagint
Isaiah 53:10b (Tanakh) Table Isaiah 53:10b (NET) Isaiah 53:10b (NETS)

Isaiah 53:10b (Elpenor English)
when thou shalt make his soul an offering for sin, once restitution is made, If you offer for sin, If ye can give an offering for sin,

A note (28) in the NET after the line—once restitution is made—reads:

The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

“Furthermore, the idea of God himself making a reparation offering is odd,” practically leapt off the page at me.  Assuming the NET translators considered וַֽיהֹוָ֞ה (yehôvâh) here[1] as the Father and taking Jesus literally—The Father and I are one[2]—I ask, who but יְהֹוָה (yehôvâh) could make a meaningful “reparation offering”?  For it is impossible for the blood of bulls and goats to take away sins.[3]  The writer of Hebrews explained (Hebrews 9:22-26 NET):

Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.  So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these.  For Christ[4] did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us [Table].  And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world.  But now[5] he has appeared once for all at the consummation of the ages to put away sin[6] by his sacrifice [Table].

Who wrote the letter to the Hebrews?  It seems important now to explain what I’m thinking since I can’t calculate how much affect that speculation has on my interpretation.

Matthew 22:34-40 (NET) Mark 12:28-31 (NET)
Now one of the experts in the law came and heard them debating.
Now when the Pharisees heard that [Jesus] had silenced the Sadducees, they assembled together.
When he saw that Jesus answered them well,
And one of them, an expert in religious law, asked him a question to test him:[7] he asked him,
“Teacher, which commandment in the law is the greatest?” “Which commandment is the most important of all?”
Jesus said[8] to him, Jesus answered,
“The most important is: ‘Listen, Israel, the Lord our God, the Lord is one [Table].
“‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength’ [Table].
This is the first and greatest commandment [Table].
The second is like it: ‘Love your neighbor as yourself.’ The second is: ‘Love your neighbor as yourself.’
All the law and the prophets depend on these two commandments” [Table].
There is no other commandment greater than these” [Table].

If I had read Matthew’s account only I would have thought this unnamed Pharisee tried to entrap Jesus in his words.  Mark pointed out that he saw that Jesus answered [the Sadducees] well.  This insight makes me suspect that the unnamed Pharisee became known to Mark or Peter at some later time.  At that particular moment he may have hoped his brother Pharisees perceived his question as a test (πειράζων, a form of πειράζω) but I wonder if, secretly, it was more like what John described: Dear friends, do not believe every spirit, but test (δοκιμάζετε, a form of δοκιμάζω) the spirits to determine if they are from God, because many false prophets have gone out into the world.[9]

Mark’s Gospel narrative continued (Mark 12:32-34a NET):

The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him.  And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings and sacrifices”[10] [Table].  When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.”

Jesus’ affirmation along with this unnamed Pharisee’s desire for a love [that] is the fulfillment of the law[11] causes me to think he stood in the background among the other disciples as Jesus, after his resurrection, taught them what became the content of the letter to the Hebrews.  Though I quoted Paul, I don’t think this unnamed Pharisee was Saul.  The Pharisee who became the Apostle Paul was off doing his own thing, advancing in Judaism beyond many of [his] contemporaries in [his] nation, and was extremely zealous for the traditions of [his] ancestors.[12]

I think the Eleven plus Matthias (Acts 1:15-26) struggled mentally to force Jesus’ death and resurrection into their hypothesis of a political revolutionary who would free Israel from Roman domination.  Jesus’ teaching washed over them, virtually unheard and unheeded.  It was too technical, too religious, perhaps even too “heretical” to fully sink in.

This is not to say that the unnamed Pharisee was untroubled by Jesus’ teaching.  But I think that he was not a zealot in any sense of the word.  He was more patient, more thoughtful, more attuned to these particular technicalities and more willing to entertain Jesus’ notions, though he, too, would need time and the indwelling Holy Spirit to fully embrace them.

Sometime prior to the stoning of Stephen (Acts 7:54-8:3) this unnamed Pharisee recalled Jesus’ teaching as a solution to signs of defection he witnessed among his brothers, and he wrote it down.  I don’t know if he showed it to anyone or not.  To the apostles in Jerusalem, seeing themselves primarily as a Jewish reform movement (Acts 21:18-24), it may have seemed too radical, like pouring fuel on a smoldering fire (Acts 21:26-31).

I imagine this unnamed Pharisee standing again in the background at the Jerusalem Council.  He sensed a kindred spirit in Paul and handed him a copy, perhaps his only copy, of the manuscript of the letter to the Hebrews.  John could have confirmed its contents as Jesus’ teaching if Paul had asked.  I don’t know how Paul might have reacted.

He seemed content with the results of the Jerusalem Council initially: As [he and Timothy] went through the towns, they passed on the decrees that had been decided on by the apostles and elders in Jerusalem for the Gentile believers to obey.[13]

After Paul journeyed through Athens and Corinth, however, perhaps during the affliction that happened to [him] in the province of Asia,[14] I think Jesus’ teaching in the unnamed Pharisee’s writing known as Hebrews percolated, along with his recent experience and the Holy Spirit’s answers to the things that had troubled him (Romans 9-11), into that masterful Gospel commentary known today as Paul’s Letter to the Romans.  That unnamed Pharisee’s account of Jesus’ teaching had a much better opportunity for widespread circulation in Paul’s traveling library of scrolls and parchments.

This is all conjecture on my part, more like a screenwriter or an actor developing a backstory.  I share it here because I promised I would and because it may have some influence on my interpretation of Hebrews.

I searched all the occurrences of אָשָׁם֙ (ʼâshâm), translated offering for sin (Tanakh, KJV) and restitution (NET), and made the following table of those with identical consonants (no prefixes or suffixes) to see how the rabbis translated each of them in the Septuagint.

Reference Hebrew – Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 אָשָׁם֙ an offering for sin restitution περὶ ἁμαρτίας περὶ ἁμαρτίας
Genesis 26:10 אָשָֽׁם guiltiness guilt ἄγνοιαν, a form of ἄγνοια ἄγνοιαν, a form of ἄγνοια
Leviticus 5:19 אָשָׁ֖ם a guilt-offering a guilt offering n/a n/a
Leviticus 7:5 אָשָׁ֖ם a guilt-offering a guilt offering πλημμελείας, a form of πλημμέλεια πλημμελείας, a form of πλημμέλεια
Leviticus 14:21 אָשָׁ֛ם a guilt-offering a guilt offering ἐπλημμέλησεν, a form of πλημμελέω ἐπλημμέλησεν, a form of πλημμελέω
Leviticus 19:21 אָשָֽׁם a guilt-offering a guilt-offering πλημμελείας, a form of πλημμέλεια πλημμελείας, a form of πλημμέλεια
1 Samuel (Kings) 6:3 אָשָׁ֑ם a guilt-offering a guilt offering ἀποδιδόντες a form of ἀποδίδωμι ἀποδιδόντες a form of ἀποδίδωμι
1 Samuel (Kings) 6:8 אָשָׁ֔ם a guilt-offering a guilt offering ἀποδώσετε…τῆς βασάνου ἀποδώσετε…τῆς βασάνου
1 Samuel (Kings) 6:17 אָשָׁ֖ם a guilt-offering a guilt offering ἀπέδωκαν…τῆς βασάνου ἀπέδωκαν…τῆς βασάνου
2 Kings 12:16 (4 Kings 12:17) אָשָׁם֙ forfeit reparation offerings περὶ ἁμαρτίας περὶ ἁμαρτίας
Proverbs 14:9 אָשָׁ֑ם sin reparation ὀφειλήσουσιν καθαρισμόν ὀφειλήσουσι καθαρισμόν
Jeremiah 51:5 (28:5) אָשָׁ֔ם sin guilt ἀδικίας, a form of ἀδικία ἀδικίας, a form of ἀδικία

Only 2 Kings 12:16 (4 Kings 12:17) matched the vowel points with the occurrence in Isaiah 53:10.  Both were translated περὶ ἁμαρτίας (for sin).  A table of the homograph אָשַׁ֥ם (ʼâsham) yielded no additional vowel point matches.

Reference Hebrew – Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Leviticus 5:19 אָשֹׁ֥ם is certainly was surely ἐπλημμέλησεν ἐπλημμέλησε
אָשַׁ֖ם guilty guilty πλημμέλησιν πλημμελείᾳ
Numbers 5:7 אָשַׁ֥ם he hath been guilty he wronged ἐπλημμέλησεν ἐπλημμέλησεν

The exercise persuaded me that אָשָׁם֙ (ʼâshâm) was the Hebrew word the rabbis intended to understand and translate in the Septuagint.  Then I searched all occurrences of תָּשִׂ֚ים (suwm), translated thou shalt make (Tanakh, KJV) and is made (NET), and made the following table of those with identical consonants (no prefixes or suffixes).

Reference Hebrew – Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Isaiah 53:10 תָּשִׂ֚ים thou shalt make is made δῶτε, a (2nd person plural) form of δίδωμι δῶτε, a (2nd person plural) form of δίδωμι
Genesis 6:16 תָּשִׂ֑ים shalt thou set Put ποιήσεις, a (2nd person singular) form of ποιέω ποιήσεις, a (2nd person singular) form of ποιέω
Genesis 44:2 תָּשִׂים֙ put put ἐμβάλατε, a (2nd person plural) form of ἐμβάλλω ἐμβάλετε, a (2nd person plural) form of ἐμβάλλω
Exodus 21:1 תָּשִׂ֖ים thou shalt set you will set παραθήσεις, a (2nd person singular) form of παρατίθημι παραθήσῃ, a (2nd person singular) form of παρατίθημι
Deuteronomy 17:15 תָּשִׂ֤ים thou shalt…set you must select καταστήσεις, a (2nd person singular) form of καθίστημι καταστήσεις, a (2nd person singular) form of καθίστημι
תָּשִׂ֤ים shalt thou set you must appoint καταστήσεις καταστήσεις
Deuteronomy 22:8 תָשִׂ֤ים thou bring being ποιήσεις ποιήσεις
1 Samuel (Kings) 10:19 תָּשִֹ֣ים set Appoint στήσεις, a (2nd person singular) form of ἵστημι καταστήσεις
1 Kings 20:34 (3 Kings 21:34) תָּשִֹ֨ים thou shalt make You may set up θήσεις, a (2nd person singular) form of τίθημι θήσεις, a (2nd person singular) form of τίθημι
Job 7:12 תָשִׂ֖ים thou settest you must put κατέταξας, a (2nd person singular) form of κατατάσσω κατέταξας, a (2nd person singular) form of κατατάσσω
Job 38:33 תָּשִׂ֖ים thou set you set up n/a n/a
Isaiah 41:15 תָּשִֽׂים and shalt make you will make θήσεις θήσεις
Ezekiel 21:20 (21:25) תָּשִׂ֔ים Appoint Mark out n/a n/a
Ezekiel 24:17 תָּשִׂ֣ים and put on and put n/a n/a

None of the other occurrences of תָּשִׂ֚ים (suwm) matched the vowel points exactly.  All were translated into Greek as 2nd person verbs, most were singular.  The plural exceptions were Isaiah 53:10 [Table] and Genesis 44:2.

Masoretic Text Septuagint
Genesis 44:2 (Tanakh) Genesis 44:2 (NET) Genesis 44:2 (NETS) Genesis 44:2 (Elpenor English)
And put (תָּשִׂים֙) my goblet, the silver goblet, in the sack’s mouth of the youngest, and his corn money.’  And he did according to the word that Joseph had spoken. Then put (suwm, תשׁים) my cup—the silver cup—in the mouth of the youngest one’s sack, along with the money for his grain.”  He did as Joseph instructed. and put (ἐμβάλατε) my silver cup into the bag of the younger one, with the price of his grain.”  And it happened according to the word of Joseph, just as he said. And put (ἐμβάλετε) my silver cup into the sack of the youngest, and the price of his corn.  And it was done according to the word of Joseph, as he said.

I don’t see any reason for a plural verb here but its existence gives me pause to consider the similar occurrence in Isaiah 53:10 as the translators’ interpretive choice.  Since “third [person] feminine singular” was another option cited in the NET note above I made a table of those occurrences as well.

Reference Hebrew – Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
Exodus 2:3 וַתָּ֤שֶׂם put put ἐνέβαλεν, a (3rd person singular) form of ἐμβάλλω ἐνέβαλε, a (3rd person singular) form of ἐμβάλλω
וַתָּ֥שֶׂם laid set ἔθηκεν, a (3rd person singular) form of τίθημι ἔθηκεν, a (3rd person singular) form of τίθημι
1 Samuel (Kings) 25:18 וַתָּ֖שֶׂם and laid She loaded ἔθετο, a (3rd person singular) form of τίθημι ἔθετο, a (3rd person singular) form of τίθημι
2 Samuel (Kings) 13:19 וַתָּ֚שֶׂם and she laid She put ἐπέθηκεν, a (3rd person singular) form of ἐπιτίθημι ἐπέθηκε, a (3rd person singular) form of ἐπιτίθημι
2 Kings (4 Kings) 9:30 וַתָּ֨שֶׂם and she painted she put on ἐστιμίσατο, a (3rd person singular) form of στιμίζω ἐστιμίσατο, a (3rd person singular) form of στιμίζω
Esther 8:2 וַתָּ֧שֶׂם And…set And…designated κατέστησεν, a (3rd person singular) form of καθίστημι κατέστησεν, a (3rd person singular) form of καθίστημι
Job 13:27 וְתָ֘שֵׂ֚ם Thou puttest And you put ἔθου, a (2nd person singular) form of τίθημι ἔθου, a (2nd person singular) form of τίθημι

The final occurrence (Job 13:27), though its consonants were identical to the others, was clearly “second [person] masculine singular.”  And none of these was an exact match for the occurrence in Isaiah 53:10.  I noted one other form which was translated as forms of τίθημι in the Septuagint.

Reference Hebrew – Chabad.org Tanakh NET Septuagint BLB Septuagint Elpenor
1 Samuel (Kings) 9:20 תָּ֧שֶׂם set be θῇς, a (2nd person singular) form of τίθημι θῇς, a (2nd person singular) form of τίθημι
Psalm 66:9 (65:9) הַשָּׂ֣ם Which holdeth He preserves θεμένου, a (singular participle) form of τίθημι θεμένου, a (singular participle) form of τίθημι
Psalm 104:3 (103:3) הַשָּֽׂם who maketh He makes τιθεὶς, a (singular participle) form of τίθημι τιθεὶς, a (singular participle) form of τίθημι
Psalm 147:14 (147:3) הַשָּׂ֣ם He maketh He brings τιθεὶς τιθεὶς
Isaiah 63:11 הַשָּׂ֥ם he that put who placed θεὶς, a (singular participle) form of τίθημι θεὶς, a (singular participle) form of τίθημι

This exercise made me willing to consider that תָּשִׂ֚ים (suwm) might be original to Isaiah 53:10, the Hebrew word the rabbis intended to understand and translate in the Septuagint.  Paul, in his greeting to believers in Galatia, had also used a (singular) form of δίδωμι  (Galatians 1:3-5 NET):

Grace and peace to you from God the Father and our Lord Jesus Christ, who gave (δόντος, another form of δίδωμι) himself for our sins to rescue us from this present evil age according to the will of our God and Father [Table], to whom be glory forever and ever!  Amen.

Though I still need to consider נַפְשׁ֔וֹ (nephesh), translated his soul (Tannakh, KJV), I began to consider: if this—when thou shalt make his soul an offering for sin—is the more legitimate understanding of this clause, how did God make his soul an offering for sin?

What follows is a fictional explanation from The Lion, the Witch and the Wardrobe by C.S. Lewis, offered as the intellectual equivalent of an appetizer, to get the mind warmed up to the taste and smell of this issue:

“It means,” said Aslan, “that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backward.”[15]

The understanding that was part of my own socialization is perhaps best exemplified by an excerpt from “The Death of Christ,” a sermon delivered by Charles Haddon Spurgeon on January 24, 1858:

Understand, then, the sense in which Christ was made a sacrifice for sin. But here lies the glory of this matter. It was as a substitute for sin that he did actually and literally suffer punishment for the sin of all his elect. When I say this, I am not to be understood as using any figure whatever, but as saying actually what I mean. Man for his sin was condemned to eternal fire; when God took Christ to be the substitute, it is true, he did not send Christ into eternal fire, but he poured upon him grief so desperate, that it was a valid payment for even an eternity of fire. Man was condemned to live forever in hell. God did not send Christ forever into hell; but he put on Christ, punishment that was equivalent for that. Although he did not give Christ to drink the actual hells of believers, yet he gave him a quid pro quo—something that was equivalent thereunto. He took the cup of Christ’s agony, and he put in there, suffering, misery, and anguish such as only God can imagine or dream of, that was the exact equivalent for all the suffering, all the woe, and all the eternal tortures of every one that shall at last stand in heaven, bought with the blood of Christ.

Both of these explanations share a common theme: God made Christ “a sacrifice for sin” by conforming to something presumed to be innate to the created cosmos.  In C.S. Lewis’ fiction He conformed to the “deeper magic” and in Charles Spurgeon’s sermon He conformed to some idea of judicial or commercial equivalence:  “something that was equivalent” to “a valid payment for even an eternity of fire” since “Man was condemned to live forever in hell.”

I think God made Christ “a sacrifice for sin” by the truth, power and authority of his word.

God said, Let Christ be the offering for sin.  And God made Christ the offering for sin, and it was so (John 3:16 NET Table):

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.

God said, Let Christ be the offering for sin.  And it was so (John 11:49-53 NET):

Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all!  You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”  (Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation [Table], and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)  So from that day they planned together to kill him [Table].

God said, Let Christ be the offering for sin.  And it was so.  The Christ obeyed God his Father (John 10:17, 18 NET).

This is why the Father loves me—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.”

Tables comparing Genesis 44:2 in the Tanakh, KJV and NET, and comparing Genesis 44:2 in the Septuagint (BLB and Elpenor), and a table comparing Matthew 22:35 in the NET and KJV follow.

Genesis 44:2 (Tanakh) Genesis 44:2 (KJV) Genesis 44:2 (NET)
And put my goblet, the silver goblet, in the sack’s mouth of the youngest, and his corn money.’  And he did according to the word that Joseph had spoken. And put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money.  And he did according to the word that Joseph had spoken. Then put my cup—the silver cup—in the mouth of the youngest one’s sack, along with the money for his grain.”  He did as Joseph instructed.
Genesis 44:2 (Septuagint BLB) Genesis 44:2 (Septuagint Elpenor)
καὶ τὸ κόνδυ μου τὸ ἀργυροῦν ἐμβάλατε εἰς τὸν μάρσιππον τοῦ νεωτέρου καὶ τὴν τιμὴν τοῦ σίτου αὐτοῦ ἐγενήθη δὲ κατὰ τὸ ῥῆμα Ιωσηφ καθὼς εἶπεν καὶ τὸ κόνδυ μου τὸ ἀργυροῦν ἐμβάλετε εἰς τὸν μάρσιππον τοῦ νεωτέρου καὶ τὴν τιμὴν τοῦ σίτου αὐτοῦ. ἐγενήθη δὲ κατὰ τὸ ρῆμα ᾿Ιωσήφ, καθὼς εἶπε
Genesis 44:2 (NETS) Genesis 44:2 (English Elpenor)
and put my silver cup into the bag of the younger one, with the price of his grain.”  And it happened according to the word of Joseph, just as he said. And put my silver cup into the sack of the youngest, and the price of his corn.  And it was done according to the word of Joseph, as he said.
Matthew 22:35 (NET) Matthew 22:35 (KJV)
And one of them, an expert in religious law, asked him a question to test him: Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν [νομικὸς] πειράζων αὐτόν και επηρωτησεν εις εξ αυτων νομικος πειραζων αυτον και λεγων και επηρωτησεν εις εξ αυτων νομικος πειραζων αυτον και λεγων

[1] Isaiah 53:10a

[2] John 10:30 (NET)

[3] Hebrews 10:4 (NET)

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

[5] The NET parallel Greek text and NA28 had νυνὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυν.

[6] The NET parallel Greek text and NA28 had the article τῆς preceding sin.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[7] The Stephanus Textus Receptus and Byzantine Majority Text had και λεγων (KJV: and saying) here.  The NET parallel Greek text and NA28 did not.

[8] The Stephanus Textus Receptus had ιησους ειπεν here.  The Byzantine Majority Text had ιησους εφη.  The NET parallel Greek text and NA28 had simply ἔφη.

[9] 1 John 4:1 (NET)

[10] The Stephanus Textus Receptus had the article των preceding sacrifices.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[11] Romans 13:10b (NET)

[12] Galatians 1:14 (NET)

[13] Acts 16:4 (NET) Table

[14] 2 Corinthians 1:8a (NET)

[15] The Lion, The Witch, and The Wardrobe, Spark Notes

Peter’s First Gospel Proclamation Revisited, Part 1

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Moses was burdened excessively, beyond [his] strength, so that [he] despaired even of living:[1]  I am not able to bear all this people myself alone, he said, because it is too heavy for me.  And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.[2]

I will take of the spirit which is upon thee, HaShem said unto Moses, and will put it upon [seventy elders of Israel]; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.[3]

Moses said, would that all HaShem’S people were prophets, that HaShem would put His spirit upon them![4]  The Hebrew word translated would was יתן (nethan), the same word translated would put later in the same verse.  It was translated δῴη and δῷ (forms of δίδωμι) in the Septuagint (Table1).  “And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?”[5]

The day the Holy Spirit was granted Peter preached from the prophet Joel: And in the last days it will be,’ God says, ‘that I will pour out my Spirit on all people, and your sons and your daughters will prophesy, and your young men will see visions, and your old men will dream dreams.[6]  Peter, speaking from memory presumably, reversed the clauses (Table3) οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται (your old men will dream dreams) and οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται (your young men will see visions) relative to both the contemporary Hebrew and the Greek of the Septuagint (Table4).

Even on my servants, Peter qualified the all people on whom the Holy Spirit would be poured out, both men and women, I will pour out my Spirit in those days, and they will prophesy.[7]  The Elpenor version of the Septuagint also had my (μου) here.  The BLB version did not (Table5), like the Hebrew apparently (Table6).  But this might be the Holy Spirit pointing to another day when all is more inclusive, even as He indicated that the day Peter preached this sermon was not yet that day.  Today, only those who believe that God has made this Jesus whom you crucified both Lord and Christ,[8] who Repent, and…be baptized in the name of Jesus Christ for the forgiveness of your sins…will receive the gift of the Holy Spirit.  For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.[9]

Peter continued his quotation: And I will perform wonders in the sky above and miraculous signs on the earth below, blood and fire and clouds of smoke.[10]  But it was by no means verbatim.  He added (Table7 and Table8) the words ἄνω (above), κάτω (below) and σημεῖα (a form of σημεῖον; translated miraculous signs).  I’ll consider some occurrences of forms of σημεῖον in the Gospel narratives in detail.  I’ve grouped these first four together not because they recall the same event but because they reveal a similar attitude toward signs.

Matthew 12:38-42 (NET)

 Mark 8:11, 12 (NET) Luke 11:29-32 (NET)

John 4:46-48 (NET)
Now he[11] came again to Cana in Galilee where he had made the water wine.  In Capernaum there was a certain royal official whose son was sick.
Then some of the experts in the law along with some Pharisees answered him,[12] “Teacher, we want to see a sign (σημεῖον) from you.” Then the Pharisees came and began to argue with Jesus, asking for a sign (σημεῖον) from heaven to test him. When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him[13] to come down and heal his son, who was about to die.
But he answered them, “An evil and adulterous generation asks for a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of the prophet Jonah. Sighing deeply in his spirit he said, “Why does this generation look for[14] a sign (σημεῖον)?  I tell you the truth, no sign (σημεῖον) will be given to this generation.” As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for[15] a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of Jonah.[16] So Jesus said to him, “Unless you people see signs (σημεῖα, a form of σημεῖον) and wonders you will never believe!”
For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. For just as Jonah became a sign (σημεῖον) to the people of Nineveh, so the Son of Man will be a sign to this generation.
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon[17] – and now, something greater than Solomon is here!
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon[18] – and now, something greater than Solomon is here! The people of Nineveh[19] will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!

Despite this apparently negative attitude the royal official persisted in John’s Gospel narrative: “Sir (κύριε, a form of κύριος),” the official said to him, “come down before my child dies.”[20]  Despite his apparently negative attitude Jesus responded graciously to the royal official’s faith (John 4:50-54 NET):

“Go home; your son will live.”[21]  The man believed (ἐπίστευσεν, a form of πιστεύω) the word that[22] Jesus[23] spoke to him, and set off for home.

While he was on his way down, his slaves met him and told him[24] that his son was going to live.  So he asked them the time when his condition began to improve, and[25] they told[26] him, “Yesterday[27] at one o’clock in the afternoon the fever left him.”  Then the father realized that it was the very time Jesus had said to him,[28] “Your son will live,” and he himself believed (ἐπίστευσεν, a form of πιστεύω) along with his entire household.  Jesus did this[29] as his second miraculous sign (σημεῖον) when he returned from Judea to Galilee.

The first[30] of [Jesus’] miraculous signs (σημείων, another form of σημεῖον) was turning water to wine (John 2:1-10) in Cana of Galilee.  In this way he revealed his glory, and his disciples believed (ἐπίστευσαν, another form of πιστεύω) in him.[31]  Jesus’ negative attitude seems to have been expressed when signs were sought as a reason to disbelieve (Matthew 16:1-4 NET):

Now when the Pharisees and Sadducees came to test (πειράζοντες, a form of πειράζω) Jesus, they asked him to show them a sign (σημεῖον) from heaven.  He said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ and in the morning, ‘It will be stormy today, because the sky is red and darkening.’[32]  You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs (σημεῖα, a form of σημεῖον) of the times.  A wicked and adulterous generation asks for a sign (σημεῖον), but no sign (σημεῖον) will be given to it except the sign (σημεῖον) of Jonah.”[33]  Then he left them and went away.

Here is another example to clarify the point: Jesus was casting out a demon that was mute.  When the demon had gone out, the man who had been mute began to speak, and the crowds were amazed.  But some of them said, “By the power of Beelzebul, the[34] ruler of demons, he casts out demons.” Others, to test (πειράζοντες, a form of πειράζω) him, began asking for a sign (σημεῖον) from heaven.[35]

Though πειράζοντες (test) here was exactly the same word as the Pharisees’ and Sadducees’ test, Jesus didn’t respond to it as if it signified the same disbelief.  In fact, He responded as if their πειράζοντες was the δοκιμάζετε John instructed believers to do (1 John 4:1-3 NET):

Dear friends, do not believe (πιστεύετε, another form of πιστεύω) every spirit, but test (δοκιμάζετε, a form of δοκιμάζω) the spirits to determine if they are from God, because many false prophets have gone out into the world.  By this you know[36] the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus[37] is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.

Recognizing the confusion the antichrists who claimed that Jesus cast out demons by the power of Beelzebul, the ruler of demons created, He clarified the meaning of the sign of casting out a demon rather than describing those who sought a sign from heaven as a wicked and adulterous generation (Luke 11:17-22 NET):

But Jesus, realizing their thoughts, said to them, “Every kingdom divided against itself is destroyed, and a divided household falls.  So if Satan too is divided against himself, how will his kingdom stand?  I ask you this because you claim that I cast out demons by Beelzebul.  Now if I[38] cast out demons by Beelzebul, by whom do your sons cast them out?  Therefore they will be your judges.  But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you.  When a strong man, fully armed, guards his own palace, his possessions are safe.  But when a[39] stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder.

John, who heard Jesus’ explanation as a young man and clearly understood it as an old man, continued (1 John 4:4-6 NET):

You are from God, little children, and have conquered them, because the one who is in you is greater than the one who is in the world.  They are from the world; therefore they speak from the world’s perspective and the world listens to them.  We are from God; the person who knows God listens to us, but whoever is not from God does not listen to us.  By this we know the Spirit of truth and the spirit of deceit.

Though all four Gospel narratives recognized this tension with signs, John seemed to spend the most time explaining and resolving it in faith.  Now while Jesus was in Jerusalem[40] at the feast of the Passover, many people believed (ἐπίστευσαν, another form of πιστεύω) in his name because they saw the miraculous signs (σημεῖα, a form of σημεῖον) he was doing.  But Jesus[41] would not entrust (ἐπίστευεν, another form of πιστεύω) himself[42] to them, because he knew (γινώσκειν, a form of γινώσκω) all people.  He did not need anyone to testify about man, for he knew (ἐγίνωσκεν, another form of γινώσκω) what was in man.[43]

Jesus’ knowledge of humanity (ἀνθρώπου and ἀνθρώπῳ, forms of ἄνθρωπος) was evident in his response to Nicodemus: Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council, came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God.  For no one could perform the miraculous signs (σημεῖα, a form of σημεῖον) that you do unless God is with him [Table].”  Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God [Table].”[44]  Though I wouldn’t call Jesus’ response “unconscionable rudeness” any more, it is still a long way from, “Thanks a lot, I’m glad you noticed.”

A[45] large crowd was following him because they were observing[46] the[47] miraculous signs (σημεῖα, a form of σημεῖον) he was performing on the sick.[48]  While free healthcare could attract a crowd, it was a free lunch that almost incited a popular coup.  Now when the people saw the miraculous sign (σημεῖον) that Jesus[49] performed (John 6:3-13), they began to say to one another, “This is certainly the Prophet who is to come into the world.”  Then Jesus, because he knew they were going to come and seize him by force to make him[50] king, withdrew again up the mountainside alone.[51]

Undeterred they chased Him back across the lake (John 6:26-40 NET):

Jesus replied, “I tell you the solemn truth, you are looking for me not because you saw miraculous signs (σημεῖα, a form of σημεῖον), but because you ate all the loaves of bread you wanted.  Do not work for the food that disappears, but for the food that remains to eternal life – the food which the Son of Man will give to you.  For God the Father has put his seal of approval on him.”

So then they said to him, “What must we do[52] to accomplish the deeds God requires?”  Jesus[53] replied, “This is the deed God requires – to believe[54] in the one whom he sent.”  So they said to him, “Then what miraculous sign (σημεῖον) will you perform, so that we may see it and believe you?  What will you do?  Our ancestors ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’”

Then Jesus told them, “I tell you the solemn truth, it is not Moses[55] who has given you the bread from heaven, but my Father is giving you the true bread from heaven.  For the bread of God is the one who comes down from heaven and gives life to the world.”  So they said to him, “Sir, give us this bread all the time!”

Jesus[56] said to them, “I am the bread of life.  The one who comes to me[57] will never go hungry, and the one who believes (πιστεύων, another form of πιστεύω) in me will never be thirsty.[58]  But I told you that you have seen me and still do not believe (πιστεύετε, another form of πιστεύω).  Everyone whom the Father gives me will come to me, and the one who comes to me[59] I will never send away.  For I have come down from[60] heaven not to do my own will but the will of the one who sent me.  Now this is the[61] will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day.  For[62] this is the will of my Father[63] – for everyone who looks on the Son and believes (πιστεύων, another form of πιστεύω) in him to have eternal life, and I will raise him up at the last day.”

Yet many of the crowd believed (ἐπίστευσαν, another form of πιστεύω) in him and said, “Whenever the[64] Christ comes, he won’t[65] perform more miraculous signs[66] (σημεῖα, a form of σημεῖον) than this man did, will he?”[67]  Then some of the Pharisees began to say, “This man is not from God,[68] because he does not observe the Sabbath.”  But[69] others said, “How can a man who is a sinner perform such miraculous signs (σημεῖα, a form of σημεῖον)?”  Thus there was a division among them.[70]

Jesus went back across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there.  Many came to him and began to say, “John performed no miraculous sign (σημεῖον), but everything John said about this man was true!”  And many believed (ἐπίστευσαν, another form of πιστεύω) in Jesus there.[71]  Then many of the people, who had come with Mary[72] and had seen the things Jesus[73] did (John 11:17-44), believed (ἐπίστευσαν, another form of πιστεύω) in him.  But some of them went to the Pharisees and reported[74] to them what Jesus[75] had done.  So the chief priests and the Pharisees called the council together and said, “What are we doing?  For this man is performing many miraculous signs (σημεῖα, a form of σημεῖον).  If we allow him to go on in this way, everyone will believe (πιστεύσουσιν, another form of πιστεύω) in him, and the Romans will come and take away our sanctuary and our nation.”[76]

So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.  Because they had heard[77] that Jesus had performed this miraculous sign (σημεῖον), the crowd went out to meet him.  Thus the Pharisees said[78] to one another, “You see that you can do nothing.  Look, the world has run off after him!”[79]  Although Jesus had performed so many miraculous signs (σημεῖα, a form of σημεῖον) before them, they still refused to believe (ἐπίστευον, another form of πιστεύω) in him, so that the word of Isaiah the prophet would be fulfilled.  He said, “Lord, who has believed (ἐπίστευσεν, a form of πιστεύω) our message, and to whom has the arm of the Lord been revealed?”  For this reason they could not believe (πιστεύειν, another form of πιστεύω), because again Isaiah said, “He has blinded their eyes and hardened[80] their heart, so that they would not see with their eyes and understand with their heart, and turn[81] to me, and I would heal them.”[82]

The implication is that under more normal circumstances, if they had not been hardened, they would have believed the σημεῖα.  But they were hardened for my benefit.  For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles has come in.[83]  Still, there was a remnant chosen by grace (χάριτος, a form of χάρις):[84] even among the rulers many believed (ἐπίστευσαν, another form of πιστεύω) in him, but because of the Pharisees they would not confess Jesus to be the Christ, so that they would not be put out of the synagogue.  For they loved praise from men more than praise from God.[85]

John concluded (John 20:30, 31 NET):

Now Jesus performed many other miraculous signs (σημεῖα, a form of σημεῖον) in the presence of the[86] disciples, which are not recorded in this book.  But these are recorded so that you may believe (πιστεύητε, another form of πιστεύω) that Jesus[87] is the Christ, the Son of God, and that by believing (πιστεύοντες, another form of πιστεύω) you may have life in his name.

I’ll pick this up in another essay.  Tables comparing Numbers 11:29 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, the Greek of Acts 2:17; 2:18; 2:19 with the Septuagint and the English translations of Joel 3:1 (2:28); 3:2 (2:29); 3:3 (2:30) from Hebrew and Greek, and comparisons of the NET and KJV in Matthew 12:38; 12:42; Mark 8:12; Luke 11:29; 11:31, 32; John 4:46, 47; 4:50-54; 2:11; Matthew 16:3, 4; Luke 11:15; 1 John 4:2, 3; Luke 11:20; 11:22; John 2:23, 24; 6:2; 6:14, 15; 6:28, 29; 6:32; 6:35; 6:37-40; 7:31; 9:16; 11:45, 46; 12:18, 19; 12:40 and 20:30, 31 follow.

Numbers 11:29 (Septuagint BLB)

Numbers 11:29 (Septuagint Elpenor)
καὶ εἶπεν αὐτῷ Μωυσῆς μὴ ζηλοῖς σύ μοι καὶ τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας ὅταν δῷ κύριος τὸ πνεῦμα αὐτοῦ ἐπ᾽ αὐτούς καὶ εἶπε Μωυσῆς αὐτῷ· μὴ ζηλοῖς ἐμέ; καὶ τίς δῴη πάντα τὸν λαὸν Κυρίου προφήτας, ὅταν δῷ Κύριος τὸ πνεῦμα αὐτοῦ ἐπ’ αὐτούς

From Hebrew

 From Greek
Numbers 11:29 (Tanakh) Numbers 11:29 (KJV) Numbers 11:29 (NETS)

Numbers 11:29 (Elpenor English)
And Moses said unto him: ‘Art thou jealous for my sake? would that all HaShem’S people were prophets, that HaShem would put His spirit upon them!’ And Moses said unto him, Enviest thou for my sake? would God that all the Lord’S people were prophets, and that the Lord would put his spirit upon them! And Moyses said to him, “Are you really jealous for me?  And who might grant that all the Lord’s people be prophets, when the Lord grants his spirit upon them?” And Moses said to him, Art thou jealous on my account? and would that all the Lord’s people were prophets; whenever the Lord shall put his spirit upon them.

Acts 2:17 (NET parallel Greek)

 Joel 2:28 (Septuagint BLB)

Joel 3:1 (Septuagint Elpenor)
καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματος μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται καὶ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται ΚΑΙ ἔσται μετὰ ταῦτα καὶ ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσβύτεροι ὑμῶν ἐνύπνια ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται

From Hebrew

 From Greek
Joel 3:1 (Tanakh) Joel 2:28 (KJV) Joel 2:28 (NETS)

Joel 3:1 (Elpenor English)
And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And it shall be after these things, I will pour out my spirit on all flesh, and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions.

Acts 2:18 (NET parallel Greek)

 Joel 2:29 (Septuagint BLB)

Joel 3:2 (Septuagint Elpenor)
καί γε ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματος μου, καὶ προφητεύσουσιν καὶ ἐπὶ τοὺς δούλους καὶ ἐπὶ τὰς δούλας ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου

From Hebrew

 From Greek
Joel 3:2 (Tanakh) Joel 2:29 (KJV) Joel 2:29 (NETS)

Joel 3:2 (Elpenor English)
And also upon the servants and upon the handmaids in those days will I pour out My spirit. And also upon the servants and upon the handmaids in those days will I pour out my spirit. Even on the male and female slaves, in those days I will pour out my spirit. And on my servants and on [my] handmaids in those days will I pour out of my Spirit.

Acts 2:19 (NET parallel Greek)

 Joel 2:30 (Septuagint BLB)

Joel 3:3 (Septuagint Elpenor)
καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ καὶ δώσω τέρατα ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ

From Hebrew

 From Greek
Joel 3:3 (Tanakh) Joel 2:30 (KJV) Joel 2:30 (NETS)

Joel 3:3 (Elpenor English)
And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. I will give portents in the sky and on earth: blood and fire and the vapor of smoke. And I will shew wonders in heaven, and upon the earth, blood, and fire, and vapor of smoke.
Matthew 12:38 (NET)

Matthew 12:38 (KJV)
Then some of the experts in the law along with some Pharisees answered him, “Teacher, we want to see a sign from you.” Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τότε ἀπεκρίθησαν αὐτῷ τινες τῶν γραμματέων καὶ Φαρισαίων λέγοντες· διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν τοτε απεκριθησαν τινες των γραμματεων και φαρισαιων λεγοντες διδασκαλε θελομεν απο σου σημειον ιδειν τοτε απεκριθησαν τινες των γραμματεων και φαρισαιων λεγοντες διδασκαλε θελομεν απο σου σημειον ιδειν
Matthew 12:42 (NET)

Matthew 12:42 (KJV)
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα της γενεας ταυτης και κατακρινει αυτην οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωντος και ιδου πλειον σολομωντος ωδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα της γενεας ταυτης και κατακρινει αυτην οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε

Mark 8:12 (NET)

Mark 8:12 (KJV)
Sighing deeply in his spirit he said, “Why does this generation look for a sign?  I tell you the truth, no sign will be given to this generation.” And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει· τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω |ὑμῖν|, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον και αναστεναξας τω πνευματι αυτου λεγει τι η γενεα αυτη σημειον επιζητει αμην λεγω υμιν ει δοθησεται τη γενεα ταυτη σημειον και αναστεναξας τω πνευματι αυτου λεγει τι η γενεα αυτη σημειον επιζητει αμην λεγω υμιν ει δοθησεται τη γενεα ταυτη σημειον

Luke 11:29 (NET)

Luke 11:29 (KJV)
As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for a sign, but no sign will be given to it except the sign of Jonah. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν· ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου των δε οχλων επαθροιζομενων ηρξατο λεγειν η γενεα αυτη πονηρα εστιν σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου

Luke 11:31, 32 (NET)

Luke 11:31, 32 (KJV)
The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here! The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωντος και ιδου πλειον σολομωντος ωδε βασιλισσα νοτου εγερθησεται εν τη κρισει μετα των ανδρων της γενεας ταυτης και κατακρινει αυτους οτι ηλθεν εκ των περατων της γης ακουσαι την σοφιαν σολομωνος και ιδου πλειον σολομωνος ωδε
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here! The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε ανδρες νινευι αναστησονται εν τη κρισει μετα της γενεας ταυτης και κατακρινουσιν αυτην οτι μετενοησαν εις το κηρυγμα ιωνα και ιδου πλειον ιωνα ωδε

John 4:46, 47 (NET)

John 4:46, 47 (KJV)
Now he came again to Cana in Galilee where he had made the water wine.  In Capernaum there was a certain royal official whose son was sick. So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
῏Ηλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ ηλθεν ουν ο ιησους παλιν εις την κανα της γαλιλαιας οπου εποιησεν το υδωρ οινον και ην τις βασιλικος ου ο υιος ησθενει εν καπερναουμ ηλθεν ουν παλιν ο ιησους εις την κανα της γαλιλαιας οπου εποιησεν το υδωρ οινον και ην τις βασιλικος ου ο υιος ησθενει εν καπερναουμ
When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him to come down and heal his son, who was about to die. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνῄσκειν ουτος ακουσας οτι ιησους ηκει εκ της ιουδαιας εις την γαλιλαιαν απηλθεν προς αυτον και ηρωτα αυτον ινα καταβη και ιασηται αυτου τον υιον ημελλεν γαρ αποθνησκειν ουτος ακουσας οτι ιησους ηκει εκ της ιουδαιας εις την γαλιλαιαν απηλθεν προς αυτον και ηρωτα αυτον ινα καταβη και ιασηται αυτου τον υιον εμελλεν γαρ αποθνησκειν

John 4:50-54 (NET)

John 4:50-54 (KJV)
Jesus told him, “Go home; your son will live.”  The man believed the word that Jesus spoke to him, and set off for home. Jesus saith unto him, Go thy way; thy son liveth.  And the man believed the word that Jesus had spoken unto him, and he went his way.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
λέγει αὐτῷ ὁ Ἰησοῦς· πορεύου, ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο λεγει αυτω ο ιησους πορευου ο υιος σου ζη και επιστευσεν ο ανθρωπος τω λογω ω ειπεν αυτω ιησους και επορευετο λεγει αυτω ο ιησους πορευου ο υιος σου ζη και επιστευσεν ο ανθρωπος τω λογω ω ειπεν αυτω ο ιησους και επορευετο
While he was on his way down, his slaves met him and told him that his son was going to live. And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ ηδη δε αυτου καταβαινοντος οι δουλοι αυτου απηντησαν αυτω και απηγγειλαν λεγοντες οτι ο παις σου ζη ηδη δε αυτου καταβαινοντος οι δουλοι αυτου απηντησαν αυτω και απηγγειλαν λεγοντες οτι ο παις σου ζη
So he asked them the time when his condition began to improve, and they told him, “Yesterday at one o’clock in the afternoon the fever left him.” Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐπύθετο οὖν τὴν ὥραν παρ᾿ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὖν αὐτῷ ὅτι ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός επυθετο ουν παρ αυτων την ωραν εν η κομψοτερον εσχεν και ειπον αυτω οτι χθες ωραν εβδομην αφηκεν αυτον ο πυρετος επυθετο ουν παρ αυτων την ωραν εν η κομψοτερον εσχεν και ειπον αυτω οτι χθες ωραν εβδομην αφηκεν αυτον ο πυρετος
Then the father realized that it was the very time Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἔγνω οὖν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς· ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη εγνω ουν ο πατηρ οτι εν εκεινη τη ωρα εν η ειπεν αυτω ο ιησους οτι ο υιος σου ζη και επιστευσεν αυτος και η οικια αυτου ολη εγνω ουν ο πατηρ οτι εν εκεινη τη ωρα εν η ειπεν αυτω ο ιησους οτι ο υιος σου ζη και επιστευσεν αυτος και η οικια αυτου ολη
Jesus did this as his second miraculous sign when he returned from Judea to Galilee. This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν τουτο παλιν δευτερον σημειον εποιησεν ο ιησους ελθων εκ της ιουδαιας εις την γαλιλαιαν τουτο παλιν δευτερον σημειον εποιησεν ο ιησους ελθων εκ της ιουδαιας εις την γαλιλαιαν
John 2:11 (NET) John 2:11 (KJV)
Jesus did this as the first of his miraculous signs, in Cana of Galilee. In this way he revealed his glory, and his disciples believed in him. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου ταυτην εποιησεν την αρχην των σημειων ο ιησους εν κανα της γαλιλαιας και εφανερωσεν την δοξαν αυτου και επιστευσαν εις αυτον οι μαθηται αυτου
Matthew 16:3, 4 (NET) Matthew 16:3, 4 (KJV)
and in the morning, ‘It will be stormy today, because the sky is red and darkening.’  You know how to judge correctly the appearance of the sky, but you cannot evaluate the signs of the times. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ πρωΐ· σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;] και πρωι σημερον χειμων πυρραζει γαρ στυγναζων ο ουρανος υποκριται το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε και πρωι σημερον χειμων πυρραζει γαρ στυγναζων ο ουρανος υποκριται το μεν προσωπον του ουρανου γινωσκετε διακρινειν τα δε σημεια των καιρων ου δυνασθε
A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.”  Then he left them and went away. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν γενεα πονηρα και μοιχαλις σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου και καταλιπων αυτους απηλθεν γενεα πονηρα και μοιχαλις σημειον επιζητει και σημειον ου δοθησεται αυτη ει μη το σημειον ιωνα του προφητου και καταλιπων αυτους απηλθεν
Luke 11:15 (NET) Luke 11:15 (KJV)
But some of them said, “By the power of Beelzebul, the ruler of demons, he casts out demons.” But some of them said, He casteth out devils through Beelzebub the chief of the devils.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τινὲς δὲ ἐξ αὐτῶν εἶπον· ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια τινες δε εξ αυτων ειπον εν βεελζεβουλ αρχοντι των δαιμονιων εκβαλλει τα δαιμονια
1 John 4:2, 3 (NET) 1 John 4:2, 3 (KJV)
By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστιν εν τουτω γινωσκετε το πνευμα του θεου παν πνευμα ο ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου εστιν εν τουτω γινωσκεται το πνευμα του θεου παν πνευμα ο ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου εστιν
but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτο ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη και παν πνευμα ο μη ομολογει τον ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου ουκ εστιν και τουτο εστιν το του αντιχριστου ο ακηκοατε οτι ερχεται και νυν εν τω κοσμω εστιν ηδη και παν πνευμα ο μη ομολογει ιησουν χριστον εν σαρκι εληλυθοτα εκ του θεου ουκ εστιν και τουτο εστιν το του αντιχριστου ο ακηκοατε οτι ερχεται και νυν εν τω κοσμω εστιν ηδη
Luke 11:20 (NET) Luke 11:20 (KJV)
But if I cast out demons by the finger of God, then the kingdom of God has already overtaken you. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾿ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου ει δε εν δακτυλω θεου εκβαλλω τα δαιμονια αρα εφθασεν εφ υμας η βασιλεια του θεου
Luke 11:22 (NET) Luke 11:22 (KJV)
But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied and divides up his plunder. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾿ ᾗ ἐπεποίθει καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν επαν δε ο ισχυροτερος αυτου επελθων νικηση αυτον την πανοπλιαν αυτου αιρει εφ η επεποιθει και τα σκυλα αυτου διαδιδωσιν
John 2:23, 24 (NET) John 2:23, 24 (KJV)
Now while Jesus was in Jerusalem at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει ως δε ην εν ιεροσολυμοις εν τω πασχα εν τη εορτη πολλοι επιστευσαν εις το ονομα αυτου θεωρουντες αυτου τα σημεια α εποιει ως δε ην εν τοις ιεροσολυμοις εν τω πασχα εν τη εορτη πολλοι επιστευσαν εις το ονομα αυτου θεωρουντες αυτου τα σημεια α εποιει
But Jesus would not entrust himself to them, because he knew all people. But Jesus did not commit himself unto them, because he knew all men,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας αυτος δε ο ιησους ουκ επιστευεν εαυτον αυτοις δια το αυτον γινωσκειν παντας αυτος δε ο ιησους ουκ επιστευεν εαυτον αυτοις δια το αυτον γινωσκειν παντας
John 6:2 (NET) John 6:2 (KJV)
A large crowd was following him because they were observing the miraculous signs he was performing on the sick. And a great multitude followed him, because they saw his miracles which he did on them that were diseased.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων και ηκολουθει αυτω οχλος πολυς οτι εωρων αυτου τα σημεια α εποιει επι των ασθενουντων και ηκολουθει αυτω οχλος πολυς οτι εωρων αυτου τα σημεια α εποιει επι των ασθενουντων
John 6:14, 15 (NET) John 6:14, 15 (KJV)
Now when the people saw the miraculous sign that Jesus performed, they began to say to one another, “This is certainly the Prophet who is to come into the world.” Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ οὖν ἄνθρωποι ἰδόντες |ὃ| ἐποίησεν |σημεῖον| ἔλεγον ὅτι οὗτος ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον οι ουν ανθρωποι ιδοντες ο εποιησεν σημειον ο ιησους ελεγον οτι ουτος εστιν αληθως ο προφητης ο ερχομενος εις τον κοσμον οι ουν ανθρωποι ιδοντες ο εποιησεν σημειον ο ιησους ελεγον οτι ουτος εστιν αληθως ο προφητης ο ερχομενος εις τον κοσμον
Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα, ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος ιησους ουν γνους οτι μελλουσιν ερχεσθαι και αρπαζειν αυτον ινα ποιησωσιν αυτον βασιλεα ανεχωρησεν παλιν εις το ορος αυτος μονος ιησους ουν γνους οτι μελλουσιν ερχεσθαι και αρπαζειν αυτον ινα ποιησωσιν αυτον βασιλεα ανεχωρησεν εις το ορος αυτος μονος
John 6:28, 29 (NET) John 6:28, 29 (KJV)
So then they said to him, “What must we do to accomplish the deeds God requires?” Then said they unto him, What shall we do, that we might work the works of God?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπον οὖν πρὸς αὐτόν· τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ ειπον ουν προς αυτον τι ποιουμεν ινα εργαζωμεθα τα εργα του θεου ειπον ουν προς αυτον τι ποιωμεν ινα εργαζωμεθα τα εργα του θεου
Jesus replied, “This is the deed God requires – to believe in the one whom he sent.” Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀπεκρίθη [ὁ] Ἰησοῦς καὶ εἶπεν αὐτοῖς· τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος απεκριθη ο ιησους και ειπεν αυτοις τουτο εστιν το εργον του θεου ινα πιστευσητε εις ον απεστειλεν εκεινος απεκριθη ιησους και ειπεν αυτοις τουτο εστιν το εργον του θεου ινα πιστευσητε εις ον απεστειλεν εκεινος
John 6:32 (NET) John 6:32 (KJV)
Then Jesus told them, “I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωϋσῆς |δέδωκεν| ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλ᾿ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν ου μωσης δεδωκεν υμιν τον αρτον εκ του ουρανου αλλ ο πατηρ μου διδωσιν υμιν τον αρτον εκ του ουρανου τον αληθινον ειπεν ουν αυτοις ο ιησους αμην αμην λεγω υμιν ου μωυσης δεδωκεν υμιν τον αρτον εκ του ουρανου αλλ ο πατηρ μου διδωσιν υμιν τον αρτον εκ του ουρανου τον αληθινον
John 6:35 (NET) John 6:35 (KJV)
Jesus said to them, “I am the bread of life.  The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε ειπεν δε αυτοις ο ιησους εγω ειμι ο αρτος της ζωης ο ερχομενος προς με ου μη πειναση και ο πιστευων εις εμε ου μη διψηση πωποτε
John 6:37-40 (NET) John 6:37-40 (KJV)
Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πᾶν ὃ δίδωσιν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς |ἐμὲ| οὐ μὴ ἐκβάλω ἔξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω
For I have come down from heaven not to do my own will but the will of the one who sent me. For I came down from heaven, not to do mine own will, but the will of him that sent me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντος με οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με οτι καταβεβηκα εκ του ουρανου ουχ ινα ποιω το θελημα το εμον αλλα το θελημα του πεμψαντος με
Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day. And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντος με, ἵνα πᾶν ὃ δέδωκεν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα τουτο δε εστιν το θελημα του πεμψαντος με πατρος ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο εν τη εσχατη ημερα
For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.” And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ [ἐν] τῇ ἐσχάτῃ ἡμέρᾳ τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα τουτο δε εστιν το θελημα του πεμψαντος με ινα πας ο θεωρων τον υιον και πιστευων εις αυτον εχη ζωην αιωνιον και αναστησω αυτον εγω τη εσχατη ημερα
John 7:31 (NET) John 7:31 (KJV)
Yet many of the crowd believed in him and said, “Whenever the Christ comes, he won’t perform more miraculous signs than this man did, will he?” And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον· ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν
John 9:16 (NET) John 9:16 (KJV)
Then some of the Pharisees began to say, “This man is not from God, because he does not observe the Sabbath.”  But others said, “How can a man who is a sinner perform such miraculous signs?” Thus there was a division among them. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day.  Others said, How can a man that is a sinner do such miracles? And there was a division among them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλεγον οὖν ἐκ τῶν Φαρισαίων τινές· οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθρωπος, ὅτι τὸ σάββατον οὐ τηρεῖ. ἄλλοι [δὲ] ἔλεγον· πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν; καὶ σχίσμα ἦν ἐν αὐτοῖς ελεγον ουν εκ των φαρισαιων τινες ουτος ο ανθρωπος ουκ εστιν παρα του θεου οτι το σαββατον ου τηρει αλλοι ελεγον πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν και σχισμα ην εν αυτοις ελεγον ουν εκ των φαρισαιων τινες ουτος ο ανθρωπος ουκ εστιν παρα του θεου οτι το σαββατον ου τηρει αλλοι ελεγον πως δυναται ανθρωπος αμαρτωλος τοιαυτα σημεια ποιειν και σχισμα ην εν αυτοις
John 11:45, 46 (NET) John 11:45, 46 (KJV)
Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι |ἃ| ἐποίησεν ἐπίστευσαν εἰς αὐτόν πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον πολλοι ουν εκ των ιουδαιων οι ελθοντες προς την μαριαν και θεασαμενοι α εποιησεν ο ιησους επιστευσαν εις αυτον
But some of them went to the Pharisees and reported to them what Jesus had done. But some of them went their ways to the Pharisees, and told them what things Jesus had done.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς τινες δε εξ αυτων απηλθον προς τους φαρισαιους και ειπον αυτοις α εποιησεν ο ιησους τινες δε εξ αυτων απηλθον προς τους φαρισαιους και ειπον αυτοις α εποιησεν ο ιησους
John 12:18, 19 (NET) John 12:18, 19 (KJV)
Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him. For this cause the people also met him, for that they heard that he had done this miracle.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
διὰ τοῦτο [καὶ] ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον δια τουτο και υπηντησεν αυτω ο οχλος οτι ηκουσεν τουτο αυτον πεποιηκεναι το σημειον δια τουτο και υπηντησεν αυτω ο οχλος οτι ηκουσεν τουτο αυτον πεποιηκεναι το σημειον
Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!” The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν οι ουν φαρισαιοι ειπον προς εαυτους θεωρειτε οτι ουκ ωφελειτε ουδεν ιδε ο κοσμος οπισω αυτου απηλθεν οι ουν φαρισαιοι ειπον προς εαυτους θεωρειτε οτι ουκ ωφελειτε ουδεν ιδε ο κοσμος οπισω αυτου απηλθεν
John 12:40 (NET) John 12:40 (KJV)
“He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn to me, and I would heal them.” He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς τετυφλωκεν αυτων τους οφθαλμους και πεπωρωκεν αυτων την καρδιαν ινα μη ιδωσιν τοις οφθαλμοις και νοησωσιν τη καρδια και επιστραφωσιν και ιασωμαι αυτους τετυφλωκεν αυτων τους οφθαλμους και πεπωρωκεν αυτων την καρδιαν ινα μη ιδωσιν τοις οφθαλμοις και νοησωσιν τη καρδια και επιστραφωσιν και ιασωμαι αυτους
John 20:30, 31 (NET) John 20:30, 31 (KJV)
Now Jesus performed many other miraculous signs in the presence of the disciples, which are not recorded in this book. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν , ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ πολλα μεν ουν και αλλα σημεια εποιησεν ο ιησους ενωπιον των μαθητων αυτου α ουκ εστιν γεγραμμενα εν τω βιβλιω τουτω πολλα μεν ουν και αλλα σημεια εποιησεν ο ιησους ενωπιον των μαθητων αυτου α ουκ εστιν γεγραμμενα εν τω βιβλιω τουτω
But these are recorded so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ταῦτα δὲ γέγραπται ἵνα |πιστεύητε| ὅτι Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ ταυτα δε γεγραπται ινα πιστευσητε οτι ο ιησους εστιν ο χριστος ο υιος του θεου και ινα πιστευοντες ζωην εχητε εν τω ονοματι αυτου ταυτα δε γεγραπται ινα πιστευσητε οτι ιησους εστιν ο χριστος ο υιος του θεου και ινα πιστευοντες ζωην εχητε εν τω ονοματι αυτου

[1] 2 Corinthians 1:8b (NET)

[2] Numbers 11:14, 15 (Tanakh)

[3] Numbers 11:17b (Tanakh)

[4] Numbers 11:29b (Tanakh)

[5] Numbers 11:29b (NETS) Table2

[6] Acts 2:17 (NET)

[7] Acts 2:18 (NET)

[8] Acts 2:36b (NET)

[9] Acts 2:38b, 39 (NET)

[10] Acts 2:19 (NET)

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

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

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

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

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

[16] The Stephanus Textus Receptus and Byzantine Majority Text had του προφητου (KJV: the prophet) following Jonah.  The NET parallel Greek text and NA28 did not.

[17] In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus.

[18] In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus.

[19] The NET parallel Greek text and NA28 had Νινευῖται here, where the Stephanus Textus Receptus and Byzantine Majority Text had νινευι.

[20] John 4:49 (NET)

[21] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) following will live.  The NET parallel Greek text and NA28 did not.

[22] The NET parallel Greek text and NA28 had ὃν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω.

[23] The NET parallel Greek text and NA28 had the article ὁ preceding Jesus.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[24] The Stephanus Textus Receptus and Byzantine Majority Text had και απηγγειλαν (KJV: and told him, saying,) here.  The NET parallel Greek text and NA28 did not.

[25] The Stephanus Textus Receptus and Byzantine Majority Text had και here, where the NET parallel Greek text and NA28 had οὖν.

[26] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: they said).

[27] The NET parallel Greek text and NA28 had ἐχθὲς here, where the Stephanus Textus Receptus and Byzantine Majority Text had χθες.

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

[29] The NET parallel Greek text and NA28 had δὲ following this.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[30] The Stephanus Textus Receptus and Byzantine Majority Text had the article την here.  The NET parallel Greek text and NA28 did not.

[31] John 2:11 (NET)

[32] The Stephanus Textus Receptus and Byzantine Majority Text had υποκριται (KJV: O ye hypocrites) here.  The NET parallel Greek text and NA28 did not.

[33] The Stephanus Textus Receptus and Byzantine Majority Text had του προφητου (KJV: of the prophet) following Jonah.  The NET parallel Greek text and NA28 did not.

[34] The NET parallel Greek text and NA28 had the article τῷ preceding ruler.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[35] Luke 11:14-16 (NET)

[36] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had γινώσκετε here, where the Byzantine Majority Text had γινωσκεται.

[37] The Stephanus Textus Receptus and Byzantine Majority Text had χριστον εν σαρκι εληλυθοτα (KJV: Christ is come in the flesh) following Jesus.  The NET parallel Greek text and NA28 did not.

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

[39] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here.  The NET parallel Greek text and NA28 did not.

[40] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῖς preceding Jerusalem.  The Stephanus Textus Receptus did not.

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

[42] The NET parallel Greek text and NA28 had αὐτὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον.

[43] John 2:23-25 (NET)

[44] John 3:1-3 (NET)

[45] The NET parallel Greek text and NA28 had δὲ (untranslated) where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

[46] The NET parallel Greek text and NA28 had ἐθεώρουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρων (KJV: they saw).

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

[48] John 6:2 (NET)

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

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

[51] John 6:14, 15 (NET)

[52] The NET parallel Greek text, NA28 and Byzantine Majority Text had ποιῶμεν here, where the Stephanus Textus Receptus had ποιουμεν.

[53] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ὁ preceding Jesus.  The Byzantine Majority Text did not.

[54] The NET parallel Greek text and NA28 had πιστεύητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευσητε.

[55] In the NET parallel Greek text and NA28 Mose was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

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

[57] The NET parallel Greek text and NA28 had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[58] The NET parallel Greek text and NA28 had διψήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had διψηση (KJV: shall never thirst).

[59] The NET parallel Greek text and NA28 had ἐμὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.

[60] The NET parallel Greek text and NA28 had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

[61] The Stephanus Textus Receptus and Byzantine Majority Text had πατρος (KJV: Father’s) here.  The NET parallel Greek text and NA28 did not.

[62] The NET parallel Greek text and NA28 had γάρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

[63] The NET parallel Greek text and NA28 had πατρός μου here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεμψαντος με (KJV: of him that sent me).

[64] The Stephanus Textus Receptus and Byzantine Majority Text had οτι preceding the Christ.  The NET parallel Greek text and NA28 did not.

[65] The NET parallel Greek text and NA28 had μὴ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μητι (KJV: will he).

[66] The Stephanus Textus Receptus and Byzantine Majority Text had τουτων (KJV: than these) following signs.  The NET parallel Greek text and NA28 did not.

[67] John 7:31 (NET)

[68] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding God.  The NET parallel Greek text and NA28 did not.

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

[70] John 9:16 (NET)

[71] John 10:40-42 (NET)

[72] In the NET parallel Greek text and NA28 Mary was spelled Μαριὰμ, and μαριαν in the Stephanus Textus Receptus and Byzantine Majority Text.

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

[74] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον (KJV: told).

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

[76] John 11:45-48 (NET)

[77] The NET parallel Greek text and NA28 had ἤκουσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηκουσεν.

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

[79] John 12:17-19 (NET)

[80] The NET parallel Greek text and NA28 had ἐπώρωσεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πεπωρωκεν.

[81] The NET parallel Greek text and NA28 had στραφῶσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιστραφωσιν (KJV: be converted).

[82] John 12:37-40 (NET)

[83] Romans 11:25 (NET) Table

[84] Romans 11:5 (NET)

[85] John 12:42, 43 (NET)

[86] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αυτου (KJV: his) here.  The NET parallel Greek text did not.

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

Romans, Part 90

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Paul wrote believers in Rome (Romans 15:28, 29 NET):

Therefore after I have completed this [contribution for the poor among the saints in Jerusalem[1]] and have safely delivered this bounty to them, I will set out for Spain by way of you, and I know that when I come to you I will come in the fullness of Christ’s blessing.

The Greek word translated fullness was πληρώματι (a form of πλήρωμα).  Paul had written about his fellow countrymen: Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration (πλήρωμα; KJV: fulness) bring?[2]  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?[3]

Elsewhere he wrote, when the appropriate (πλήρωμα; KJV: fulness) time had come, God sent out his Son, born of a woman, born under the law, to redeem those who were under the law, so that we may be adopted as sons with full rights.  And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!”[4]  For God was pleased to have all his fullness (πλήρωμα; KJV: fulness) dwell in the Son and through him to reconcile all things to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.[5]

Paul continued his letter to the Colossians (Colossians 2:6-14 NET):

Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing with thankfulness.  Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ.  For in him all the fullness (πλήρωμα; KJV: fulness) of deity lives in bodily form, and you have been filled (πεπληρωμένοι, a form of πληρόω) in him, who is the head over every ruler and authority.  In him you also were circumcised – not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Christ.  Having been buried with him in baptism, you also have been raised with him through your faith in the power of God who raised him from the dead.  And even though you were dead in your transgressions and in the uncircumcision of your flesh, he nevertheless made you alive with him, having forgiven all your transgressions.  He has destroyed what was against us, a certificate of indebtedness (χειρόγραφον) expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.

I kneel before the Father, he wrote believers in Ephesus, from whom every family in heaven and on the earth is named.  I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, another form of πληρόω) to all the fullness (πλήρωμα; KJV: fulness) of God.[6]

The love Paul prayed that they may know (γνῶναι, a form of γινώσκω), that they had been rooted and grounded in, the fruit of the Holy Spirit, all the fullness of God, is the fulfillment (πλήρωμα; KJV: is the fulfilling) of the law.[7]  So I came to Paul’s declaration—I will come in the fullness (πληρώματι, a form of πλήρωμα) of Christ’s blessing—with high expectations.  But Paul came to Rome as a prisoner in chains (Acts 26:29-32).

Though the words do not appear in the parallel Greek text of the NET online and Bible Hub doesn’t recognize them,[8] both the Stephanus Textus Receptus and the Byzantine Majority Text contain the words τοῦ εὐαγγελίου (a form of εὐαγγέλιον) translated of the gospel: And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.[9]

I’m a little embarrassed to admit that the addition of τοῦ εὐαγγελίου (of the gospel) to this word string lowers my expectations concerning Paul’s triumphal entry into Rome, especially in light of his attitude toward εὐαγγελίου elsewhere (See Table2 below).  But my own higher or lower expectations are not very fruitful ways to understand his words.  By bringing my attention back to the gospel of Christ τοῦ εὐαγγελίου has refocused my attention on Jesus’ teaching (John 15:20, 21 NET):

Remember what I told you, ‘A slave is not greater than his master.’  If they persecuted me, they will also persecute you.  If they obeyed (ἐτήρησαν, a form of τηρέω) my word, they will obey[10] (τηρήσουσιν, another form of τηρέω) yours too.  But they will do all these things to you on account of my name, because they do not know the one who sent me.

It opens my ears to Paul’s own assessment of his situation (Philippians 1:12-14 NET):

I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel (εὐαγγελίου, a form of εὐαγγέλιον): The whole imperial guard and everyone else knows that I am in prison for the sake of Christ, and most of the brothers and sisters, having confidence in the Lord because of my imprisonment, now more than ever dare to speak the word fearlessly.

My young religious mind preferred Jesus’ triumphal entry into Jerusalem to his crucifixion, his resurrection notwithstanding.  Resurrection never seemed to be quite enough to make up for crucifixion.  I wished with all my heart that Jesus’ crucifixion story had turned out differently.  Yes, his triumphal entry into Jerusalem, like everything He did and said, fulfilled scripture (See the Gospel Harmony below).  But its main tactical achievement was to exacerbate the Pharisees’ fear: Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!”[11]

If Paul had entered triumphantly into Rome would we read about the saints who belong to Caesar’s household or would we read about Paul’s premature death?  With my mind set on God’s interests rather than man’s I can see how coming to Rome as a prisoner in chains was in the fulness of the blessing of the gospel of Christ.  In fact, I can see the same thing for Jesus’ triumphal entry into Jerusalem since the fear it caused among the Pharisees made them deaf to his teaching in their streets and in the temple (Matthew 21:12-25:46; Mark 11:12-13:37; Luke 19:45-21:38; John 12:20-50), and strengthened their earlier resolve to kill him (John 11:45-53).  As Isaiah prophesied (Isaiah 53 Tanakh):

Who hath believed our report? and to whom is the arm of the LORD (yehôvâh, יהוה) revealed?  For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.  He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  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.  All we like sheep have gone astray; we have turned every one to his own way; and the LORD (yehôvâh, ויהוה) hath laid on him the iniquity of us all.

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.  He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.  And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

Yet it pleased the LORD (yehôvâh, ויהוה) 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 (yehôvâh, יהוה) shall prosper in his hand.  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.

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.

As I began to believe[12] that every knee will bow and every tongue confess that Jesus Christ is yehôvâh[13] this prophecy took on a whole new life for me.  Paul wrote believers in Philippi (Philippians 2:5-11 NET):

You should have the same attitude toward one another that Christ Jesus had, who though he existed in the form of God did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.  He humbled himself, by becoming obedient (ὑπήκοος, a form ὑπήκοος) to the point of death – even death on a cross!  As a result God exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Considering the Greek word εὐλογίας (a form of εὐλογία), translated blessing, however, another potential interpretation of Paul’s words came to mind.  Though blessing seemed to be a perfectly suitable translation for most of the occurrences of forms of εὐλογία in most of Paul’s writings (See Table3 below), it is possible he had something else in mind in his letter to the Romans.  Romans 15:29 was one of two occurrences of εὐλογίας (or any form of εὐλογία) in this letter.  The other occurred in a description of those Paul wanted Roman believers to avoid (Romans 16:17, 18 NET):

Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid them!  For these are the kind who do not serve our Lord Christ, but their own appetites.  By their smooth talk and flattery (εὐλογίας, a form of εὐλογία) they deceive the minds of the naive.

Obviously, this usage of εὐλογίας was on Paul’s mind near the end of his letter to believers in Rome.  So I think it is possible that he meant: “I know that when I come to you I will come in the fullness of ‘fine speaking, fine discourse, polished language, the elegance of language’ of the gospel of Christ,” as opposed to smooth talk and flattery.  He was confidant of it.  And journeying to Rome as a prisoner in chains didn’t shake his confidence (Acts 27-28).

He was in no way burdened excessively, beyond [his] strength, so that [he] despaired even of living.[14]  He had not decided (ἔκρινα, a form of κρίνω) to be concerned about nothing among [those in Rome] except Jesus Christ, and him crucified.[15]  From morning until evening he explained things to [the local Jewish leaders], testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.[16]  This led me to a final insight.

Before I did this study I wondered from time to time if Paul had been too proud to heed the Holy Spirit’s prophecy given to Agabus.  And now, compelled by the Spirit, I am going to Jerusalem without knowing what will happen to me there, Paul told the leaders of the Ephesian church, except that the Holy Spirit warns me in town after town that imprisonment and persecutions are waiting for me.[17]  Agabus came to Paul with explicit insight (Acts 21:10-14 NET):

While we remained [in Caesarea, at the house of Philip the evangelist] for a number of days, a prophet named Agabus came down from Judea.  He came to us, took Paul’s belt, tied his own hands and feet with it, and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.’”  When we heard this, both we and the local people begged him not to go up to Jerusalem.  Then Paul replied, “What are you doing, weeping and breaking my heart?  For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.”  Because he could not be persuaded, we said no more except, “The Lord’s will be done.”

I can see now that the Holy Spirit’s prophetic word wasn’t given so that Paul might flee and thwart it.  It was given so that when it came to pass those in Philip’s house in Caesarea and Paul’s companions and I and anyone else who will hear would know that the Lord’s will had been done.

Now I urge you, brothers and sisters, Paul continued his letter to believers in Rome, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.  Pray that I may be rescued from those who are disobedient (ἀπειθούντων, a form of ἀπειθέω) in Judea and that my ministry in Jerusalem may be acceptable to the saints, so that by God’s will I may come to you with joy and be refreshed in your company.  Now may the God of peace be with all of you.  Amen.[18]

Paul was rescued from the unbelieving in Judea, bent over backwards to make his ministry acceptable to the saints in Jerusalem (Acts 21:17-26) and by God’s will came at last to Rome.

A gospel harmony of Jesus’ triumphal entry into Jerusalem follows.  The temporal arrangement of individual elements may be arguable.  Then there are three other tables listing Paul’s usage of forms of πλήρωμα and εὐαγγελίου (a form of εὐαγγέλιον) and forms of εὐλογία with their translations in the KJV and NET.  If the parallel Greek of the NET differed from the Stephanus Textus Receptus I broke the tables to contrast those differences, along with the Byzantine Majority Text.

Jesus’ Triumphal Entry Into Jerusalem – Gospel Harmony

Matthew

 Mark Luke

John
The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.

John 12:12 (NET)
Now when they approached Jerusalem and came to Bethphage, at the Mount of Olives, Jesus sent two disciples, telling them, “Go to the village ahead of you.  Right away you will find a donkey tied there, and a colt with her.  Untie them and bring them to me.  If anyone says anything to you, you are to say, ‘The Lord needs them,’ and he will send them at once.”

Matthew 21:1-3 (NET)

 Now as they approached Jerusalem, near Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples and said to them, “Go to the village ahead of you.  As soon as you enter it, you will find a colt tied there that has never been ridden.  Untie it and bring it here.  If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it and will send it back here soon.’”

Mark 11:1-3 (NET)

 Now when he approached Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, telling them, “Go to the village ahead of you.  When you enter it, you will find a colt tied there that has never been ridden.  Untie it and bring it here.  If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs it.’”

Luke 19:29-31 (NET)
This took place to fulfill what was spoken by the prophet:  “Tell the people of Zion, ‘Look, your king is coming to you, unassuming and seated on a donkey, and on a colt, the foal of a donkey (Zechariah 9:9).’”

Matthew 21:4, 5 (NET)
So the disciples went and did as Jesus had instructed them.

Matthew 21:6 (NET)

 So they went and found a colt tied at a door, outside in the street, and untied it.

Mark 11:4 (NET)

 So those who were sent ahead found it exactly as he had told them.

Luke 19:32 (NET)
Some people standing there said to them, “What are you doing, untying that colt?”  They replied as Jesus had told them, and the bystanders let them go.

Mark 11:5, 6 (NET)

 As they were untying the colt, its owners asked them, “Why are you untying that colt?”  They replied, “The Lord needs it.”

Luke 19:33, 34 (NET)
They brought the donkey and the colt and placed their cloaks on them, and he sat on them.

Matthew 21:7 (NET)

 Then they brought the colt to Jesus, threw their cloaks on it, and he sat on it.

Mark 11:7 (NET)

 Then they brought it to Jesus, threw their cloaks on the colt, and had Jesus get on it.

Luke 19:35 (NET)

 Jesus found a young donkey and sat on it…

John 12:14a (NET)
…just as it is written, “Do not be afraid, people of Zion; look, your king is coming, seated on a donkey’s colt (Zechariah 9:9)!”

John 12:14b, 15 (NET)
A very large crowd spread their cloaks on the road.

Matthew 21:8a (NET)

 Many spread their cloaks on the road…

Mark 11:8a (NET)

 As he rode along, they spread their cloaks on the road.

Luke 19:36 (NET)
Others cut branches from the trees and spread them on the road.

Matthew 21:8b (NET)

 …and others spread branches they had cut in the fields.

Mark 11:8b (NET)

 So they took branches of palm trees and went out to meet him.

John 12:13a (NET)
As he approached the road leading down from the Mount of Olives…

Luke 19:37a (NET)
The crowds that went ahead of him and those following kept shouting…

Matthew 21:9a (NET)

 Both those who went ahead and those who followed kept shouting…

Mark 11:9a (NET)

 …the whole crowd of his disciples began to rejoice and praise God with a loud voice…

Luke 19:37b (NET)

 They began to shout…

John 12:13b (NET)
…for all the mighty works they had seen:

Luke 19:37c (NET)
“Hosanna to the Son of David!

Matthew 21:9b (NET)
Blessed is the one who comes in the name of the Lord (Psalm 118:25, 26)!  

Matthew 21:9c (NET)

 “Hosanna!  Blessed is the one who comes in the name of the Lord!

Mark 11:9b (NET)

 “Hosanna!  Blessed is the one who comes in the name of the Lord!

John 12:13c (NET)
Blessed is the coming kingdom of our father David!

Mark 11:10a (NET)
Blessed is the king of Israel!”

John 12:13d (NET)
“Blessed is the king who comes in the name of the Lord (Psalm 118:26)!  Peace in heaven and glory in the highest!”

Luke 19:38 (NET)
Hosanna in the highest!”

Matthew 21:9d (NET)

 Hosanna in the highest!”

Mark 11:10b (NET)
  (His disciples did not understand these things when they first happened, but when Jesus was glorified, then they remembered that these things were written about him and that these things had happened to him.)

So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it.  Because they had heard that Jesus had performed this miraculous sign, the crowd went out to meet him.

John 12:16-18 (NET)
  But some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”  He answered, “I tell you, if they keep silent, the very stones will cry out!”

Luke 19:39, 40 (NET)
  Thus the Pharisees said to one another, “You see that you can do nothing.  Look, the world has run off after him!”

John 12:19 (NET)
  Now when Jesus approached and saw the city, he wept over it, saying, “If you had only known on this day, even you, the things that make for peace!  But now they are hidden from your eyes.  For the days will come upon you when your enemies will build an embankment against you and surround you and close in on you from every side.  They will demolish you – you and your children within your walls – and they will not leave within you one stone on top of another, because you did not recognize the time of your visitation from God.”

Luke 19:41-44 (NET)
As he entered Jerusalem…

Matthew 21:10a (NET)

 Then Jesus entered Jerusalem…

Mark 11:11a (NET)
…the whole city was thrown into an uproar, saying, “Who is this?”  And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”

Matthew 21:10b, 11 (NET)
…and went to the temple.  And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Mark 11:11b (NET)

Form of πλήρωμα

 Reference

KJV

NET
πλήρωμα Romans 11:12 …how much more their fulness? …how much more will their full restoration bring?
Romans 11:25 …until the fulness of the Gentiles be come in. …until the full number of the Gentiles has come in.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε [παρ᾿] ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη
πλήρωμα Romans 13:10 …therefore love is the fulfilling of the law. Therefore love is the fulfillment of the law.
1 Corinthians 10:26 …the earth is the Lord’s, and the fulness thereof. …the earth and its abundance are the Lord’s.
1 Corinthians 10:28 …for the earth is the Lord’s, and the fulness thereof: Not included
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
πλήρωμα Galatians 4:4 But when the fulness of the time was come… But when the appropriate time had come…
Ephesians 1:23 …the fulness of him that filleth all in all. …the fullness of him who fills all in all.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου ητις εστιν το σωμα αυτου το πληρωμα του παντα εν πασιν πληρουμενου ητις εστιν το σωμα αυτου το πληρωμα του τα παντα εν πασιν πληρουμενου
πλήρωμα Ephesians 3:19 …that ye might be filled with all the fulness of God. …that you may be filled up to all the fullness of God.
Colossians 1:19 …that in him should all fulness dwell… …to have all his fullness dwell in the Son…
Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily. For in him all the fullness of deity lives in bodily form…
πληρώματι Romans 15:29 …I shall come in the fulness of the blessing of the gospel of Christ. …I will come in the fullness of Christ’s blessing.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι
πληρώματος Ephesians 1:10 That in the dispensation of the fulness of times… …toward the administration of the fullness of the times…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα τε εν τοις ουρανοις και τα επι της γης (1:11) εν αυτω εις οικονομιαν του πληρωματος των καιρων ανακεφαλαιωσασθαι τα παντα εν τω χριστω τα επι τοις ουρανοις και τα επι της γης (1:11) εν αυτω
πληρώματος Ephesians 4:13 …unto the measure of the stature of the fulness of Christ: …attaining to the measure of Christ’s full stature.

εὐαγγελίου (a form of εὐαγγέλιον)

 Reference

KJV

NET
εὐαγγελίου 1 Corinthians 4:15 …for in Christ Jesus I have begotten you through the gospel. …I became your father[19] in Christ Jesus through the gospel.
1 Corinthians 9:14 …should live of the gospel. …to receive their living by the gospel.
2 Corinthians 4:4 …the light of the glorious gospel of Christ… …the light of the glorious gospel of Christ…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου εν οις ο θεος του αιωνος τουτου ετυφλωσεν τα νοηματα των απιστων εις το μη αυγασαι αυτοις τον φωτισμον του ευαγγελιου της δοξης του χριστου ος εστιν εικων του θεου
εὐαγγελίου Galatians 2:5 …that the truth of the gospel might continue with you. …in order that the truth of the gospel would remain with you.
Galatians 2:14 …they walked not uprightly according to the truth of the gospel… …they were not behaving consistently with the truth of the gospel…
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἀλλ᾿ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων· εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ |οὐχὶ | Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν
εὐαγγελίου Ephesians 3:6 …partakers of his promise in Christ by the gospel: …through the gospel the Gentiles are fellow heirs…
Ephesians 6:15 …the preparation of the gospel of peace… …the preparation that comes from the good news of peace…
Ephesians 6:19 …to make known the mystery of the gospel… …that I may confidently make known the mystery of the gospel…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματος μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον |τοῦ εὐαγγελίου| και υπερ εμου ινα μοι δοθειη λογος εν ανοιξει του στοματος μου εν παρρησια γνωρισαι το μυστηριον του ευαγγελιου και υπερ εμου ινα μοι δοθη λογος εν ανοιξει του στοματος μου εν παρρησια γνωρισαι το μυστηριον του ευαγγελιου
εὐαγγελίου Philippians 1:7 …in the defence and confirmation of the gospel… …in the defense and confirmation of the gospel…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας καθως εστιν δικαιον εμοι τουτο φρονειν υπερ παντων υμων δια το εχειν με εν τη καρδια υμας εν τε τοις δεσμοις μου και τη απολογια και βεβαιωσει του ευαγγελιου συγκοινωνους μου της χαριτος παντας υμας οντας καθως εστιν δικαιον εμοι τουτο φρονειν υπερ παντων υμων δια το εχειν με εν τη καρδια υμας εν τε τοις δεσμοις μου και εν τη απολογια και βεβαιωσει του ευαγγελιου συγκοινωνους μου της χαριτος παντας υμας οντας
εὐαγγελίου Philippians 1:12 …the things which happened unto me have fallen out rather unto the furtherance of the gospel… …my situation has actually turned out to advance the gospel:
Philippians 1:16 (KJV: verse 17) …I am set for the defence of the gospel. …I am placed here for the defense of the gospel.
Philippians 1:27 …let your conversation be as it becometh the gospel of Christ: …conduct yourselves in a manner worthy of the gospel of Christ…
…striving together for the faith of the gospel… …by contending side by side for the faith of the gospel…

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου μονον αξιως του ευαγγελιου του χριστου πολιτευεσθε ινα ειτε ελθων και ιδων υμας ειτε απων ακουσω τα περι υμων οτι στηκετε εν ενι πνευματι μια ψυχη συναθλουντες τη πιστει του ευαγγελιου μονον αξιως του ευαγγελιου του χριστου πολιτευεσθε ινα ειτε ελθων και ιδων υμας ειτε απων ακουσω τα περι υμων οτι στηκετε εν ενι πνευματι μια ψυχη συναθλουντες τη πιστει του ευαγγελιου
εὐαγγελίου Philippians 4:15 …that in the beginning of the gospel… …at the beginning of my gospel ministry…
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι οιδατε δε και υμεις φιλιππησιοι οτι εν αρχη του ευαγγελιου οτε εξηλθον απο μακεδονιας ουδεμια μοι εκκλησια εκοινωνησεν εις λογον δοσεως και ληψεως ει μη υμεις μονοι οιδατε δε και υμεις φιλιππησιοι οτι εν αρχη του ευαγγελιου οτε εξηλθον απο μακεδονιας ουδεμια μοι εκκλησια εκοινωνησεν εις λογον δοσεως και ληψεως ει μη υμεις μονοι
εὐαγγελίου Colossians1:5 …the word of the truth of the gospel… …the message of truth, the gospel…
Colossians 1:23 …and be not moved away from the hope of the gospel, which ye have heard… …without shifting from the hope of the gospel that you heard.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος ειγε επιμενετε τη πιστει τεθεμελιωμενοι και εδραιοι και μη μετακινουμενοι απο της ελπιδος του ευαγγελιου ου ηκουσατε του κηρυχθεντος εν παση τη κτισει τη υπο τον ουρανον ου εγενομην εγω παυλος διακονος
εὐαγγελίου 2 Thessalonians 2:14 Whereunto he called you by our gospel… He called you to this salvation through our gospel…
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
εἰς ὃ [καὶ ]ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου
εὐαγγελίου 2 Timothy 1:10 …hath brought life and immortality to light through the gospel: …brought life and immortality to light through the gospel!
Philemon 1:13 …in the bonds of the gospel: …my imprisonment for the sake of the gospel.

Form of εὐλογία

 Reference

KJV

NET
εὐλογία Galatians 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ… …that in Christ Jesus the blessing of Abraham would come to the Gentiles…
εὐλογίᾳ Ephesians 1:3 …who hath blessed us with all spiritual blessings in heavenly places in Christ: …who has blessed us with every spiritual blessing in the heavenly realms in Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις χριστω ευλογητος ο θεος και πατηρ του κυριου ημων ιησου χριστου ο ευλογησας ημας εν παση ευλογια πνευματικη εν τοις επουρανιοις εν χριστω
εὐλογίαις 2 Corinthians 9:6 …he which soweth bountifully… …the person who sows generously…[20]
…shall reap also bountifully. …will also reap generously.
εὐλογίαν 2 Corinthians 9:5 …make up before hand your bounty, whereof ye had notice before… …to arrange ahead of time the generous contribution you had promised…
…that the same might be ready, as a matter of bounty, and not as of covetousness. …so this may be ready as a generous gift and not as something you feel forced to do.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀναγκαῖον οὖν ἡγησάμην παρακαλέσαι τοὺς ἀδελφούς, ἵνα προέλθωσιν εἰς ὑμᾶς καὶ προκαταρτίσωσιν τὴν προεπηγγελμένην εὐλογίαν ὑμῶν, ταύτην ἑτοίμην εἶναι οὕτως ὡς εὐλογίαν καὶ μὴ ὡς πλεονεξίαν αναγκαιον ουν ηγησαμην παρακαλεσαι τους αδελφους ινα προελθωσιν εις υμας και προκαταρτισωσιν την προκατηγγελμενην ευλογιαν υμων ταυτην ετοιμην ειναι ουτως ως ευλογιαν και μη ωσπερ πλεονεξιαν αναγκαιον ουν ηγησαμην παρακαλεσαι τους αδελφους ινα προελθωσιν εις υμας και προκαταρτισωσιν την προκατηγγελμενην ευλογιαν υμων ταυτην ετοιμην ειναι ουτως ως ευλογιαν και μη ως πλεονεξιαν
εὐλογίας Romans 15:29 …I shall come in the fulness of the blessing of the gospel of Christ. …I will come in the fullness of Christ’s blessing.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι οιδα δε οτι ερχομενος προς υμας εν πληρωματι ευλογιας του ευαγγελιου του χριστου ελευσομαι
εὐλογίας Romans 16:18 …by good words and fair speeches deceive the hearts of the simple. By their smooth talk and flattery they deceive the minds of the naive.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων
εὐλογίας 1 Corinthians 10:16 The cup of blessing which we bless, is it not the communion of the blood of Christ? Is not the cup of blessing that we bless a sharing in the blood of Christ?

[1] Romans 15:26b (NET)

[2] Romans 11:12 (NET)

[3] Romans 11:15 (NET)

[4] Galatians 4:4-6 (NET)

[5] Colossians 1:19, 20 (NET)

[6] Ephesians 3:14-19 (NET)

[7] Romans 13:10b (NET)

[8] This is only partly true: the word εὐαγγελίου doesn’t appear in the list of Greek words in the New Testament but some discussion of its presence in, or absence from, the text does appear in the commentaries.

[9] Romans 15:29 (KJV)

[10] Fear – Deuteronomy, Part 3; My Deeds, Part 1

[11] John 12:19 (NET)

[12] My Reasons and My Reason, Part 5; Romans, Part 76; Romans, Part 69

[13] Who Am I? Part 2; My Reasons and My Reason, Part 5

[14] 2 Corinthians 1:8b (NET)

[15] 1 Corinthians 2:2 (NET) Table

[16] Acts 28:23b (NET)

[17] Acts 20:22, 23 (NET)

[18] Romans 15:30-33 (NET)

[19] The NET translation of ἐγέννησα (a form of γεννάω) became…father poses the question in my mind whether Paul overstated his affection and concern: And call no one your ‘father’ (πατέρα, a form of πατήρ) on earth, Jesus said, for you have one Father (πατὴρ), who is in heaven (Matthew 23:9 NET).

[20] Romans, Part 47

Romans, Part 83

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But we who are strong ought to bear with the failings of the weak, and not just please ourselves.[1]  I assume that the weak (ἀδυνάτων, a form of ἀδύνατος) referred back to the one who is weak in the faith (ἀσθενοῦντα [a form of ἀσθενέω] τῇ πίστει).  The weak person (ἀσθενῶν, another form of ἀσθενέω) eats only vegetables[2] and has a tendency to judge[3] those who do not do likewise.  And I assume this weakness is an infirmity of the flesh, since even the law…was weakened (ἠσθένει, another form of ἀσθενέω) through the flesh.[4]  Though Paul considered himself one of we who are strong, after the affliction that happened to [him] in the province of Asia[5] he identified wholeheartedly with the weak (2 Corinthians 11:29, 30 NET):

Who is weak (ἀσθενεῖ, another form of ἀσθενέω), and I am not weak (ἀσθενῶ, another form of ἀσθενέω)?  Who is led into sin, and I do not burn with indignation?  If I must boast, I will boast about the things that show my weakness (ἀσθενείας, a form of ἀσθένεια).

Let each of us [who are strong] please his neighbor for his good to build him up.[6]  I’ve already written how I feel about the strong (δυνατοὶ, a form of δυνατός).  But the time I’ve spent knowing the only true God (e.g., Jesus’ Father), and Jesus Christ, whom [He] sent,[7] has made me less faith-weak now than when I began.  Perhaps it is time to begin to please (ἀρεσκέτω, a form of ἀρέσκω) [my] neighbor for his good to build him up, or at least to appreciate the scope of such an undertaking.

When his daughter Herodias came in and danced, she pleased (ἤρεσεν, another form of ἀρέσκω) Herod and his dinner guests.[8]  This pleasure may or may not have been sexual desire.  Herodius’ daughter Herodius is portrayed as completely clueless in the Gospel narratives: 1) No king would offer half his kingdom to a woman with any grasp of power.  Herod didn’t offer it to his wife Herodias, for instance.  2) The offer seems to have perplexed the girl and sent her to her mother for advice.  And, 3) she followed her mother’s grisly advice without argument or any hint of rebellion.  She seems to have been mentally incompetent or very young or both.

If Herodias’ daughter Herodias was also Salome mentioned by Josephus (Antiquities 18.5.4) she was possibly as young as 12, little more than 16.  If not, she was Salome’s little sister.  Still, pleasing my neighbor with some fancy footwork probably doesn’t qualify as for his good to build him up.  When a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews, because their widows were being overlooked in the daily distribution of food,[9] the Apostles proposed a solution that may have been closer to what Paul had in mind (Acts 6:2b-4 NET):

It is not right for us to neglect the word of God to wait on tables.  But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task.  But we will devote ourselves to prayer and to the ministry of the word.

The proposal pleased (ἤρεσεν, another form of ἀρέσκω) the entire group…[10]

Do not give offense to Jews or Greeks or to the church of God, Paul wrote the Corinthians, just as I also try to please (ἀρέσκω) everyone in all things.[11]  Here, he equated pleasing everyone in all things to not giving offense to very disparate groups of people.  The Greek word translated offense is ἀπρόσκοποι (a form of ἀπρόσκοπος), defined quite beautifully in Thayer’s Greek Lexicon as “having nothing for one to strike against.”  I do not seek my own benefit, Paul continued, but the benefit of many, so that they may be saved.[12]

There are some caveats and warnings:

An unmarried man is concerned about the things of the Lord, how to please (ἀρέσῃ, another form of ἀρέσκω) the Lord.  But a married man is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) his wife, and he is divided.  An unmarried woman or a virgin is concerned about the things of the Lord, to be holy both in body and spirit.  But a married woman is concerned about the things of the world, how to please (ἀρέσῃ, another form of ἀρέσκω) her husband.[13]

I assume that Paul thought a divided man might succeed at pleasing his wife, but I have not, not enough that she would stick it out with me.  It makes me doubly aware that if any good is to come from me Jesus must please Himself through me by his Holy Spirit rather than rely on me to do it for Him.  I will fail; He will not.  No soldier in active service entangles himself in the affairs of everyday life, Paul wrote Timothy, so that he may please (ἀρέσῃ, another form of ἀρέσκω) the one who enlisted him as a soldier.[14]  Those who are in the flesh cannot please (ἀρέσαι, another form of ἀρέσκω) God.[15]

Am I now trying to gain the approval of people, or of God? Paul asked rhetorically in reference to the Galatians heeding a doctrine other than the grace of God in Jesus Christ.  Or am I trying to please (ἀρέσκειν, another form of ἀρέσκω) people?  If I were still trying to please (ἤρεσκον, another form of ἀρέσκω) people, I would not be a slave of Christ![16]

Finally then, brothers and sisters, we ask you and urge you in the Lord Jesus, that as you received instruction from us about how you must live and please (ἀρέσκειν, another form of ἀρέσκω) God (as you are in fact living) that you do so more and more.[17]

For the appeal we make does not come from error or impurity or with deceit, but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please (ἀρέσκοντες, another form of ἀρέσκω) people but God, who examines our hearts.  For we never appeared with flattering speech, as you know, nor with a pretext for greed – God is our witness – nor to seek glory from people, either from you or from others…[18]

For you became imitators, brothers and sisters, of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews, who killed both the Lord Jesus and the prophets and persecuted us severely.  They are displeasing (μὴ ἀρεσκόντων, another form of ἀρέσκω) to God and are opposed to all people, because they hinder us from speaking to the Gentiles so that they may be saved.[19]

These are not simple rules I might obey in my own strength or wisdom.  “Having nothing for one to strike against” among disparate people to please [my] neighbor for his good to build him up while pleasing God rather than people seems to describe a space, a terrain, where I need to be guided moment by moment by the Holy Spirit, with his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness and his control.  But this introduction to the scope of the terrain has prepared me to hear Romans 15:1-4 (NET):

But we who are strong ought to bear with the failings of the weak, and not just please (ἀρέσκειν, another form of ἀρέσκω) ourselves.  Let each of us please (ἀρεσκέτω, a form of ἀρέσκω) his neighbor for his good to build him up.  For even Christ did not please (ἤρεσεν, another form of ἀρέσκω) himself, but just as it is written, “The insults of those who insult you have fallen on me.”  For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

The Greek words translated for his good are εἰς τὸ ἀγαθὸν (literally, “for this good”), though εἰς might have been translated “into, unto, to” or “towards.”  Grapes are not gathered from thorns or figs from thistles, are they? Jesus asked rhetorically.  In the same way, every good (ἀγαθὸν, a form of ἀγαθός) tree bears good (καλοὺς, a form of καλός) fruit, but the bad tree bears bad fruit.  A good (ἀγαθὸν, a form of ἀγαθός) tree is not able to bear bad fruit, nor a bad tree to bear good (καλοὺς, a form of καλός) fruit.[20]  And, Why do you call me good (ἀγαθόν, a form of ἀγαθός)?  No one is good (ἀγαθὸς) except God alone.[21]

The good for my neighbor is not for him to try to do good.  Though that may please me (especially if he does that good for or to me) it is hypocrisy, the work of an actor imitating the good.  “I’m not good but I play good on TV.”  My neighbor’s good is to be good, every good tree bears good fruit, a good tree is not able to bear bad fruit.  My neighbor’s good is to be born from above, to be led by the Holy Spirit.  For all who are led by the Spirit of God are the sons of God.[22]  And, No one is good except God alone.

The Greek words translated to build him up are πρὸς οἰκοδομήν (a form of οἰκοδομή).  I can glean a lot of Paul’s attitude concerning οἰκοδομή and pleasing one’s neighbor for his good from 1 Corinthians 14:1-5 (NET):

Pursue love and be eager for the spiritual gifts, especially that you may prophesy.  For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.  But the one who prophesies speaks to people for their strengthening (οἰκοδομὴν, a form of οἰκοδομή), encouragement, and consolation.  The one who speaks in a tongue builds (οἰκοδομεῖ, a form of οἰκοδομέω) himself up, but the one who prophesies builds up (οἰκοδομεῖ, a form of οἰκοδομέω) the church.  I wish you all spoke in tongues, but even more that you would prophesy.  The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened (οἰκοδομὴν, a form of οἰκοδομή).

Since you are eager for manifestations of the Spirit, seek to abound in order to strengthen (οἰκοδομὴν, a form of οἰκοδομή) the church.[23]  When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation.  Let all these things be done for the strengthening (οἰκοδομὴν, a form of οἰκοδομή) of the church.[24]  Paul wrote on this theme to believers in Ephesus as well (Ephesians 4:11-16 NIV):

So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up (οἰκοδομὴν, a form of οἰκοδομή) until we all reach unity (ἑνότητα, a form of ἑνότης) in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.  Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming.  Instead, speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ.  From him the whole body, joined and held together by every supporting ligament, grows and builds (οἰκοδομὴν, a form of οἰκοδομή) itself up in love, as each part does its work.

You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up (οἰκοδομὴν, a form of οἰκοδομή) of the one in need, that it may give grace to those who hear.  And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.  You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk.  Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.[25]

Now may the God of endurance and comfort give you unity (φρονεῖν, a form of φρονέω; literally, “thought” or “thinking”) with one another in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.  Receive one another, then, just as Christ also received you, to God’s glory.[26]

[1] Romans 15:1 (NET)

[2] Romans 14:2b (NET)

[3] Romans 14:3 κρινέτω (a form of κρίνω); Romans 14:10 κρίνεις (another form of κρίνω)

[4] Romans 8:3b (NET)

[5] 2 Corinthians 1:8 (NET)

[6] Romans 15:2 (NET)

[7] John 17:3b (NET)

[8] Mark 6:22a (NET)  Also: Matthew 14:6

[9] Acts 6:1b (NET)

[10] Acts 6:5a (NET)

[11] 1 Corinthians 10:32-33a (NET)

[12] 1 Corinthians 10:33b (NET)

[13] 1 Corinthians 7:32b-34 (NET)

[14] 2 Timothy 2:4 (NASB)

[15] Romans 8:8 (NET)

[16] Galatians 1:10 (NET)

[17] 1 Thessalonians 4:1 (NET) Table

[18] 1 Thessalonians 2:3-6 (NET)

[19] 1 Thessalonians 2:14-16a (NET)

[20] Matthew 7:16b-18 (NET)

[21] Mark 10:18 (NET)

[22] Romans 8:14 (NET)

[23] 1 Corinthians 14:12b (NET)

[24] 1 Corinthians 14:26b (NET)

[25] Ephesians 4:29-32 (NET)

[26] Romans 15:5-7 (NET)

Fear – Numbers, Part 3

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Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, took men and rebelled against Moses, along with some of the Israelites, 250 leaders of the community, chosen from the assembly, famous men.[1]

Fear, the Hebrew word yârêʼ, doesn’t appear in the story of Korah’s rebellion.  That in itself is instructive.  Though there is plenty to be frightened of, there is no fear of the Lord here; it is difficult to find even a hint of reverence for God.  The rebels confronted Moses and Aaron and said, “You take too much upon yourselves, seeing that the whole community is holy, every one of them, and the Lord is among them.  Why then do you exalt yourselves above the community of the Lord?”[2]

Accusing Moses of exalting himself above the community of the Lord was hitting below the belt.  He was the most reluctant Messiah: “Who am I, that I should go to Pharaoh, or that I should bring the Israelites out of Egypt?”[3] he had said.  Then he had caviled, “If I go to the Israelites and tell them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ – what should I say to them?”[4]  He had fretted, “And if they do not believe me or pay attention to me, but say, ‘The Lord has not appeared to you’?”[5]  He had made excuses, “O my Lord, I am not an eloquent man, neither in the past nor since you have spoken to your servant, for I am slow of speech and slow of tongue.”[6]  He had all but refused to serve, angering[7] the Lord in the process, “O my Lord, please send anyone else whom you wish to send!”[8]

He had wholeheartedly admitted that he was burdened excessively, beyond [his] strength, so that [he] despaired even of living:[9] I am not able to bear this entire people alone, Moses had cried out to the Lord, because it is too heavy for me!  But if you are going to deal with me like this, then kill me immediately.  If I have found favor in your sight then do not let me see my trouble.[10]  And his most profound hope was that all Israel would know the Lord and be holy in fact: “Are you jealous for me?” he had said when Joshua was offended because Eldad and Medad had prophesied in the camp.[11]  “I wish that all the Lord’s people were prophets, that the Lord would put his Spirit on them!”[12]

With his body Moses fell down with his face to the ground[13] when he heard the rebels’ accusation, but I wonder about his heart (Numbers 16:5-7 NET).

Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy.  He will cause that person to approach him; the person he has chosen he will cause to approach him.  Do this, Korah, you and all your company: Take censers, put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy.  You take too much upon yourselves, you sons of Levi!”

I’ll be the first to admit that it doesn’t pay to be too subtle with Moses’ matter-of-fact writing style,[14] but the brute fact of goading Korah and his accomplices into presenting strange fire before the Lord[15] sounds like sarcasm to me.  Moses spoke to Korah and the sons of Levi, but he summoned[16] Dathan and Abiram as a prince would summon unruly subjects.  They refused his summons and said, Is it a small thing that you have brought us up out of the land that flows with milk and honey, to kill us in the wilderness?  Now do you want to make yourself a prince over us?  Moreover, you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards.  Do you think you can blind [continue to deceive] these men?[17]

It was another low blow.  It hadn’t been that long since Moses had interceded[18] for Dathan and Abiram, when the Lord wanted to strike them with the pestilence and disinherit them[19] after they had refused to enter the promised land because they feared the people living there rather than the Lord.  Reading the Bible in faith I am privy to the secret communication between the Lord and Moses that Dathan and Abiram heard about only through Moses.  Granted, they had rejected the privilege of hearing from the Lord when they said to Moses, “You speak to us and we will listen, but do not let God speak with us, lest we die.”[20]  Still, I want to consider the truth of Dathan’s and Abiram’s accusations, both literal and perceptual.

Is it a small thing that you have brought us up out of the land that flows with milk and honey, to kill us in the wilderness?  Yes, Moses had led them out of Egypt, and, yes, they were going to die in the wilderness (Numbers 14:28-30a):

As I live, says the Lord, I will surely do to you just what you have spoken in my hearing.  Your dead bodies will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.  You will by no means enter into the land where I swore to settle you.

Now do you want to make yourself a prince over us?  Moses had summoned them as a prince.

Moreover, you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards.  True, under Moses’ tenure as leader Dathan and Abiram would not inherit fields and vineyards in the promised land.  Their children might have: But I will bring in your little ones, whom you said would become victims of war, and they will enjoy the land that you have despised,[21] the Lord promised.  Dathan and Abiram, however, would die in the wilderness.

Do you think you can blind [continue to deceive] these men?  Slavery in Egypt didn’t seem so bad any longer.  But here they were wrong.  Moses had not deceived anyone.  Dathan and Abiram added up all the facts they perceived but came to the wrong sum.  How do I know?  Through faith, the very faith Dathan and Abiram did not have, though they saw with their eyes, and lived through, the circumstances I can only read about.

Moses was very angry…[22]  Perhaps I should accept his anger as righteous indignation and let it go at that.  I certainly have in the past.  I would be willing to do so again, if not for the Scripture the Holy Spirit brings to my mind: Understand this, my dear brothers and sisters!  Let every person be quick to listen, slow to speak, slow to anger.  For human anger does not accomplish God’s righteousness.[23]  Have no respect for their offering! Moses “interceded” with the Lord.  I have not taken so much as one donkey from them [no one accused him of stealing anything], nor have I harmed any one of them![24]

Let me say before I go any farther down this road, that apart from the Spirit of God raising the dead, I would have folded long before this if I were under Moses’ pressures.  But I do wonder here if Moses was concerned with justifying the Lord or himself.  And I probably ask the question because I’ve spent so much of my time and energy trying to justify myself.  Be that as it may, I can’t help but wonder if I am staring at the terminal moraine, if you will, of the most humble man in the world.[25]  Is this the foreshadowing of what would become explicit at the waters of Meribah?[26]

I am foreshadowing for those who know the story and will be explicit for any who do not.  Even Moses could not enter the promised land.  “Then who can be saved?”[27] Jesus’ astonished disciples exclaimed on a different subject.  But I think his answer still applies: “This is impossible for mere humans, but not for God; all things are possible for God.”[28]  And don’t fret too much for Moses.  He came back in the sequel (Luke 9:28-31 NET).

…Jesus took with him Peter, John, and James, and went up the mountain to pray.  As he was praying, the appearance of his face was transformed, and his clothes became very bright, a brilliant white.  Then two men, Moses and Elijah, began talking with him.  They appeared in glorious splendor and spoke about his departure that he was about to carry out at Jerusalem.

This followed Jesus’ promise, I tell you the truth, there are some standing here who will not experience death before they see the Son of Man coming (ἐρχόμενον, a form of ἔρχομαι) in his kingdom,[29] as Matthew recalled it.  The definition of ἔρχομαι in the NET lists “to appear, make one’s appearance…come forth, show itself” and “become known” as possible meanings.  These make some sense of Mark’s Gospel account (which I assume was Peter’s recollections), there are some standing here who will not experience death before they see the kingdom of God come (ἐληλυθυῖαν, another form of ἔρχομαι) with power.[30]  The vision[31] (ὅραμα) of not just one but three glorified sons of man was overwhelming to Peter in its power (Luke 9:32, 33 NET).

Now Peter and those with him were quite sleepy, but as they became fully awake, they saw his glory and the two men standing with him.  Then as the men were starting to leave, Peter said to Jesus, “Master, it is good for us to be here.  Let us make three shelters, one for you and one for Moses and one for Elijah” – not knowing what he was saying.

For they were afraid (ἔκφοβοι, a form of ἔκφοβος) Mark wrote, and he did not know what to say.[32]  But God, the Father, made sure there was no confusion in the matter (Luke 9:34, 35 NET).

As [Peter] was saying this, a cloud came and overshadowed them, and they were afraid (ἐφοβήθησαν, a form of φοβέω) as they entered the cloud.  Then a voice came from the cloud, saying, “This is my Son, my Chosen One.  Listen to him!”

It’s a beautiful picture of the kingdom of God.  And the hope of, not being afraid,[33] but walking among them as one of them is wonderful beyond description.  It’s an occupational hazard of studying the Bible I suppose, but Jesus, Moses, Elijah, Peter, Paul, Abraham, David, Jephthah’s daughter, Mary and Abigail are more vibrant and alive to me than most of the people I see every day.  I can only imagine what it was like for Jesus to step out of that vision and back into the here and now.  I know what was on his mind.  The Scriptures make it abundantly clear that He was concerned that his disciples understood his departure that he was about to carry out at Jerusalem.  The clock was ticking loudly then.

As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.  They kept this statement to themselves, discussing what this rising from the dead meant.[34]  But while the entire crowd was amazed at everything Jesus was doing, he said to his disciples, “Take these words to heart, for the Son of Man is going to be betrayed into the hands of men.”  But they did not understand this statement; its meaning had been concealed from them, so that they could not grasp it.  Yet they were afraid (ἐφοβοῦντοto, another form of φοβέω) to ask him about this statement.[35]  They went out from there and passed through Galilee.  But Jesus did not want anyone to know, for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.  They will kill him, and after three days he will rise.”  But they did not understand this statement and were afraid (ἐφοβοῦντο, another form of φοβέω) to ask him.[36]  When they gathered together in Galilee, Jesus told them, “The Son of Man is going to be betrayed into the hands of men.  They will kill him, and on the third day he will be raised.”  And they became greatly distressed.[37]

Finally they began to hear Him.  They became greatly distressed which is understandable, maybe even commendable, but completely beside the point!  So with the foreknowledge of their unbelief weighing on his mind, Jesus walked down the mountain of transfiguration into an argument (Mark 9:14-18 NET).

When they came to the disciples, they saw a large crowd around them and experts in the law arguing with them.  When the whole crowd saw him, they were amazed and ran at once and greeted him.  He asked them, “What are you arguing about with them?”

A member of the crowd said to him,[38] “Teacher, I brought you my son, who is possessed by a spirit that makes him mute [Table].   Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid.  I asked your disciples to cast it out, but they were not able to do so.”

Then the Son of Man vented his own frustration, You unbelieving generation!  How much longer must I be with you?  How much longer must I endure you?[39]

[1] Numbers 16:1, 2 (NET)

[2] Numbers 16:3 (NET)

[3] Exodus 3:11 (NET)

[4] Exodus 3:13 (NET)

[5] Exodus 4:1 (NET)

[6] Exodus 4:10 (NET)

[8] Exodus 4:13 (NET)

[9] 2 Corinthians 1:8b (NET)

[10] Numbers 11:14, 15 (NET)

[11] Numbers 11:27 (NET)

[12] Numbers 11:29 (NET)

[13] Numbers 16:4 (NET)

[16] Numbers 16:12 (NET)

[17] Numbers 16:13, 14a (NET)

[20] Exodus 20:19 (NET)

[21] Numbers 14:31 (NET)

[22] Numbers 16:15a (NET)

[23] James 1:19, 20 (NET) Table

[24] Numbers 16:15b (NET)

[27] Mark 10:26b (NET)

[28] Mark 10:27 (NET)

[29] Matthew 16:28 (NET)

[30] Mark 9:1 (NET)

[32] Mark 9:6 (NET)

[34] Mark 9:9, 10 (NET)

[35] Luke 9:43b-45 (NET)

[36] Mark 9:30-32 (NET)

[37] Matthew 17:22, 23 (NET)

[39] Mark 9:19a (NET)

Romans, Part 23

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Not only [do we rejoice in the hope of God’s glory],1 but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις),2 Paul continued.  I’ve already written about the feedback loop that fosters this apparent masochism in believers and won’t do so again.  The word translated sufferings in Romans 5:3 (NET) above was translated affliction in 2 Corinthians 1:8 (NET): For we do not want you to be unaware, brothers and sisters, regarding the affliction (θλίψεως, another form of θλίψις) that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living [Table].

I don’t know when Paul’s θλίψεως (θλίψις) began, perhaps as early as his first visit to Ephesus.  After he left Corinth he made his way there and went into the synagogue and addressed3 the Jews.  When they asked him to stay longer,4 he would not consent, but5 said farewell6 to them7 and8 added9, “I10 will come back to you again if God wills.”  Then11 he set sail from Ephesus…12  Paul greeted the church in Jerusalem briefly and went home to Antioch.  Perhaps he was simply tired and needed a rest.  But for Paul who wrote—I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen13—to turn his back on his fellow countrymen when they were eager to hear him again seems like something more troubling than exhaustion.

Admittedly, I have little to go on, but the message of Paul’s letter to the Romans steers me toward the dilemma of the πόρνοι (a form of πόρνος) and the Pharisees.  The πόρνοι were men who served a pagan god, a demon, sexually, the vilest of the vile from a Pharisee’s point of view.  Yet the πόρνοι were granted faith and repentance in Corinth14 while so many Pharisees were not.  Jesus said it (Matthew 21:28-32 NET).

“What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today [Table].’  The boy answered, ‘I will not.’  But later he had a change of heart (μεταμεληθεὶς, a form of μεταμέλομαι) and went.  The father went to the other son and said the same thing.  This boy answered, ‘I will, sir,’ but did not go.  Which of the two did his father’s will?”  They said,15 “The first.”  Jesus said to them, “I tell you the truth, tax collectors and prostitutes (πόρναι, a form of πόρνη) will go ahead of you into the kingdom of God! [Table]  For John came to you in the way of righteousness, and you did not believe (ἐπιστεύσατε, a form of πιστεύω) him.  But the tax collectors and prostitutes (πόρναι, a form of πόρνη) did believe (ἐπίστευσαν, another form of πιστεύω).   Although you saw (ἰδόντες, a form of εἴδω) this, you did not later change your minds (μετεμελήθητε, another form of μεταμέλομαι) and believe (πιστεῦσαι, another form of πιστεύω) him” [Table].

But I think experiencing it was difficult for Paul.  Rather than being flippant with the Jews at Ephesus, or using “God’s will” as an excuse, I suspect that Paul was sincerely concerned that God may not will that he return to Ephesus or anywhere else, that Paul despaired even of living the only life he had known since his encounter with Jesus on the road to Damascus.  Of course, I can be wrong about this.  The affliction happened to us (plural) in the province of Asia, we were burdened excessively, and we despaired even of living.  Paul seemed to be alone that first Sabbath day in Ephesus.  If his affliction came later, then it is more difficult to pin down.  Luke didn’t mention it in Acts.

Paul’s affliction may have continued for a long time.  He may have referred to it (and its relation to his previous letter to the Corinthians) in Macedonia after returning home for an unspecified amount of time, strengthening the disciples in Galatia and Phyrgia, and then spending two years at Ephesus (2 Corinthians 7:5, 6 NET).

For even when we came into Macedonia, our body had no rest at all, but we were troubled (θλιβόμενοι, a form of θλίβω) in every way – struggles from the outside, fears from within.  But God, who encourages the downhearted, encouraged us by the arrival of Titus.

Far from being debilitating this affliction in the province of Asia was a very productive period for Paul (Acts 19:11, 12 NET):

God was performing extraordinary miracles by Paul’s hands, so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them.16

Though this seems counterintuitive, the sense of it becomes more apparent when I heed Paul’s own assessment of his affliction (2 Corinthians 1:9 NET):

Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead.

Jesus said to Paul, My grace is enough for you, for my power is made perfect in weakness.  And Paul concluded, So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me.  Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.17

Paul probably wrote his letter to the Romans during his two year stay at Ephesus in the province of Asia.  And I assume that weaknesses, insults, troubles, persecutions and difficulties along with struggles from the outside, and fears from within is what he meant by θλίψις: we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.18

The word translated knowing above is εἰδότες (a form of εἴδω), to see.  Paul was an eyewitness to this transformation of suffering into endurance into character into hope.  But again, there is nothing intrinsic to suffering that in and of itself produces endurance.  Jesus spoke about the person who hears the word and immediately receives it with joy.  But he has no root (ρίζαν, a form of ῥίζα) in himself and does not endure; when trouble (θλίψεως, another form of θλίψις) or persecution comes because of the word, immediately he falls away.19

Though the phrase he has no root in himself might lead one to the conclusion that the solution is to have deep roots in oneself, the actual solution is to be strengthened with power through [the Father’s] Spirit in the inner person [Table], that Christ may dwell in your hearts through faith, so that, because you have been rooted (ἐρριζωμένοι, a form of ῥιζόω) and grounded in love, you may be able to comprehend with all the saints what is the breadth and length and height and depth [Table], and thus to know the love of Christ that surpasses knowledge, so that you may be filled up (πληρωθῆτε, a form of πληρόω) to all the fullness (πλήρωμα) of God.20

And hope does not disappoint, Paul continued in Romans, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.21  I think love here is a kind of shorthand for all the aspects of the fruit of the Spirit, because it is not too difficult to see that joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Table]22 would all contribute to turning suffering into endurance into character into hope.

Now the question arises, how can one be strengthened with power through [the Father’s] Spirit?  For this reason I kneel before the Father [Table], Paul wrote the Ephesians, from whom every family in heaven and on the earth is named.  I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person [Table]…23  Or as Jesus said (Matthew 7:7-11 NET):

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you.  For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.  Is there anyone among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will give him a snake? [Table] If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

And Paul concluded (Romans 5:6-8 NET):

For while we were still helpless, at the right time Christ died for the ungodly [Table].  (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)  But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

 

Addendum: March 21, 2024
Tables comparing the Greek of Acts 18:19-21 and 19:12 the NET and KJV follow.

Acts 18:19-21 (NET)

Acts 18:19-21 (KJV)
When they reached Ephesus, Paul left Priscilla and Aquila behind there, but he himself went into the synagogue and addressed the Jews. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

Acts 18:19 (NET Parallel Greek)

Acts 18:19 (Stephanus Textus Receptus)

Acts 18:19 (Byzantine Majority Text)
κατήντησαν δὲ εἰς Ἔφεσον, κακείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς Ἰουδαίοις κατηντησεν δε εις εφεσον κακεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις κατηντησεν δε εις εφεσον και εκεινους κατελιπεν αυτου αυτος δε εισελθων εις την συναγωγην διελεχθη τοις ιουδαιοις
When they asked him to stay longer, he would not consent, When they desired him to tarry longer time with them, he consented not;

Acts 18:20 (NET Parallel Greek)

Acts 18:20 (Stephanus Textus Receptus)

Acts 18:20 (Byzantine Majority Text)
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν ερωτωντων δε αυτων επι πλειονα χρονον μειναι παρ αυτοις ουκ επενευσεν
but said farewell to them and added, “I will come back to you again if God wills.” Then he set sail from Ephesus, But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

Acts 18:21 (NET Parallel Greek)

Acts 18:21 (Stephanus Textus Receptus)

Acts 18:21 (Byzantine Majority Text)
ἀλλὰ ἀποταξάμενος καὶ εἰπών· πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς Ἐφέσου αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος και ανηχθη απο της εφεσου αλλ απεταξατο αυτοις ειπων δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα παλιν δε ανακαμψω προς υμας του θεου θελοντος ανηχθη απο της εφεσου

Acts 19:12 (NET)

Acts 19:12 (KJV)
so that when even handkerchiefs or aprons that had touched his body were brought to the sick, their diseases left them and the evil spirits went out of them. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Acts 19:12 (NET Parallel Greek)

Acts 19:12 (Stephanus Textus Receptus)

Acts 19:12 (Byzantine Majority Text)
ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾿ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων ωστε και επι τους ασθενουντας επιφερεσθαι απο του χρωτος αυτου σουδαρια η σιμικινθια και απαλλασσεσθαι απ αυτων τας νοσους τα τε πνευματα τα πονηρα εξερχεσθαι απ αυτων

2 Romans 5:3a (NET)

3 The NET parallel Greek text and NA28 had διελέξατο here in the middle voice, where the Stephanus Textus Receptus and Byzantine Majority Text had διελεχθη (KJV: and reasoned with) in the passive voice. According to the Koine Greek Lexicon online the meaning of both the middle and passive voices is: “to hold a discussion, to hold a conversation.”

4 The Stephanus Textus Receptus and Byzantine Majority Text had παρ αυτοις (KJV: with them) here. The NET parallel Greek text and NA28 did not.

6 The NET parallel Greek text and NA28 had the participle ἀποταξάμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεταξατο (KJV: bade…farewell). Both are in the middle voice. According to the Koine Greek Lexicon online the middle voice means: “to renounce, give up; to say goodbye, bid farewell, forsake, take leave, send away.”

7 The Stephanus Textus Receptus and Byzantine Majority Text had αυτοις (KJV: them) here. The NET parallel Greek text and NA28 did not.

9 The Stephanus Textus Receptus and Byzantine Majority Text had δει με παντως την εορτην την ερχομενην ποιησαι εις ιεροσολυμα (KJV: I must by all means keep this feast that cometh in Jerusalem:) here. The NET parallel Greek text and NA28 did not.

10 The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: but) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus had και (KJV: And) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

12 Acts 18:19b-21 (NET)

15 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

17 2 Corinthians 12:9, 10 (NET) Table

18 Romans 5:3, 4 (NET)

19 Matthew 13:20, 21 (NET)

20 Ephesians 3:16b-19 (NET)

21 Romans 5:5 (NET)

23 Ephesians 3:14-16 (NET)

Romans, Part 7

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What follows Paul’s history of sin is not the wholesale condemnation one might expect.  In my opinion Paul learned something profound and difficult from his experience in Corinth, his judgment of the Corinthians in general, his specific judgment of the man who was cohabiting with his father’s wife,1 and the affliction that happened to him in the province of Asia, that he was burdened excessively, beyond his strength, so that he despaired even of living.2  Unlike God’s wrath revealed from heaven, this affliction came with comfort and restoration as its goal.

So after Paul wrote a history of sin from the time of Noah to the present he did not launch into a polemic against the worst and most blatant sinners.  Instead—knowing he probably addressed Jews, God-fearers or other Gentiles who had attached themselves to a Jewish synagogue, he spoke directly to them.   Therefore you are without excuse, whoever you are, when you judge (κρίνων, a form of κρίνω) someone else.  For on whatever grounds you judge (κρίνεις, another form of κρίνω) another, you condemn (κατακρίνεις, a form of κατακρίνω) yourself, because you who judge (κρίνων, a form of κρίνω) practice (πράσσεις, a form of πράσσω) the same things.3

This statement persuades me that the correct answer to Paul’s rhetorical question in 1 Corinthians—Are you not to judge those inside [i.e., the church]?4—is no.  I know that, for whatever reasons, Paul did not correct this impression in 2 Corinthians directly (and I do think that 2 Corinthians was written after Romans).  But this rhetorical question is part of Paul’s original justification for judging the one who was cohabiting with his father’s wife, and his justification was significantly amended in 2 Corinthians 2:9-11 and 7:11, 12.

One of the points that is often forgotten in the parable of the wheat and the tares (weeds) is that the answer to the slaves’ (δοῦλοι, a form of δοῦλος) question—Do you want us to go and gather5 [the weeds]?6—was also no:  No, since in gathering the weeds you may uproot the wheat with them.7  The implication being that slaves (δοῦλοι, a form of δοῦλος) like me, and slaves (δοῦλοι, a form of δοῦλος) like Paul—a slave (δοῦλος) of Christ Jesus8—are not competent to make those decisions or carry out those procedures in real time.  Those decisions and that task will fall to angels at the end of the age,9 the harvest.

The Grand Inquisitor in my opinion is part gossip, part busybody, and all a part of the religious mind of human beings.  It is a nasty beast to unleash on others, and an awful terror when it turns inward and devours itself.  Paul seemed to have a handle on the latter in his first letter to the Corinthians (1 Corinthians 4:1-5 NET):

One should think about us this way – as servants (ὑπηρέτας, a form of ὑπηρέτης) of Christ and stewards (οἰκονόμους, a form of οἰκονόμος) of the mysteries of God.  Now what10 is sought in stewards (οἰκονόμοις, another form of οἰκονόμος) is that one be found faithful (πιστός).  So for me, it is a minor matter that I am judged (ἀνακριθῶ, a form of ἀνακρίνω) by you or by any human court.  In fact, I do not even judge (ἀνακρίνω) myself.  For I am not aware of anything against myself, but I am not acquitted because of this.  The one who judges (ἀνακρίνων, another form of ἀνακρίνω) me is the Lord.  So then, do not judge (κρίνετε, another form of κρίνω) anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.

After the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living,11 and after an intense bout with coveting, sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires,12 Paul had a handle on the issue of unleashing the Grand Inquisitor on others (Romans 2:1 NET):

Therefore you are without excuse, whoever you are, when you judge someone else.  For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things.

I may not be guilty of every sin listed in Romans 1:18-32 (and the same was probably true of the Jews, God-fearers and other Gentiles who had attached themselves to a Jewish synagogue).  But I owe that to God’s mercy and grace, for I am certainly guilty of all three types of unrighteous worship that led to God’s wrath revealed from heaven; namely, God giving people over 1) in the desires of their hearts to impurity,13 2) to dishonorable passions,14 and 3) to a depraved mind.15

Now we know (οἴδαμεν, a form of εἴδω) that God’s judgment (κρίμα) is in accordance with truth against those who practice (πράσσοντας, another form of πράσσω) such things, Paul continued.  And do you think, whoever you are, when you judge (κρίνων, a form of κρίνω) those who practice (πράσσοντας, another form of πράσσω) such things and yet do (ποιῶν, a form of ποιέω) them yourself, that you will escape God’s judgment (κρίμα)?16

Seriously, apart from revelation here and other places in the Old Testament scripture, who knew that God was so concerned to be worshiped properly that He would give people over to impurity, dishonorable passions and a depraved mind?  In my depraved thoughts I was more or less content to praise me any time things went “right” (my way), and blame God or anyone, or anything, else every time things went “wrong” (not my way).  Until God intervened in my life I didn’t know another way to think about it.  And if my old depraved thoughts come back to haunt me, asking, Doesn’t all this righteous worship talk sound a bit self-serving?  I have an answer now, with new thoughts, by rote if necessary: No, Love is not self-serving17 and God is love.18

Paul continued with another question: Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know (ἀγνοῶν, a form of ἀγνοέω) that God’s kindness leads you to repentance?19  I wouldn’t choose to compete with Paul in many things.  But in one thing I think I may have a shot at the title.  And this in my opinion clarifies Paul’s meaning in his question above (1 Timothy 1:15-17 NET):

This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst (πρῶτος) of them!  But here is why I was treated with mercy: so that in me as the worst (πρώτῳ, a form of πρῶτος), Christ Jesus could demonstrate his utmost20 patience, as an example for those who are going to believe in him for eternal life.  Now to the eternal king, immortal, invisible, the only21 God, be honor and glory forever and ever!  Amen.

 

Addendum: June 28, 2020
Tables comparing Matthew 13:28; 1 Corinthians 4:2; 1 John 4:16 and 1 Timothy 1:16, 17 in the NET and KJV follow.

Matthew 13:28 (NET)

Matthew 13:28 (KJV)
He said, ‘An enemy has done this!’  So the slaves replied, ‘Do you want us to go and gather it?’ He said unto them, An enemy hath done this.  The servants said unto him, Wilt thou then that we go and gather them up?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ ἔφη αὐτοῖς· ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ |δοῦλοι| λέγουσιν |αὐτῷ|· θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά ο δε εφη αυτοις εχθρος ανθρωπος τουτο εποιησεν οι δε δουλοι ειπον αυτω θελεις ουν απελθοντες συλλεξωμεν αυτα ο δε εφη αυτοις εχθρος ανθρωπος τουτο εποιησεν οι δε δουλοι ειπον αυτω θελεις ουν απελθοντες συλλεξομεν αυτα

1 Corinthians 4:2 (NET)

1 Corinthians 4:2 (KJV)
Now what is sought in stewards is that one be found faithful. Moreover it is required in stewards, that a man be found faithful.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ ο δε λοιπον ζητειται εν τοις οικονομοις ινα πιστος τις ευρεθη ο δε λοιπον ζητειται εν τοις οικονομοις ινα πιστος τις ευρεθη

1 John 4:16 (NET)

1 John 4:16 (KJV)
And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides in him. And we have known and believed the love that God hath to us.  God is love; and he that dwelleth in love dwelleth in God, and God in him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. Ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ |μένει| και ημεις εγνωκαμεν και πεπιστευκαμεν την αγαπην ην εχει ο θεος εν ημιν ο θεος αγαπη εστιν και ο μενων εν τη αγαπη εν τω θεω μενει και ο θεος εν αυτω και ημεις εγνωκαμεν και πεπιστευκαμεν την αγαπην ην εχει ο θεος εν ημιν ο θεος αγαπη εστιν και ο μενων εν τη αγαπη εν τω θεω μενει και ο θεος εν αυτω μενει

1 Timothy 1:16, 17 (NET)

1 Timothy 1:16, 17 (KJV)
But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπ᾿ αὐτῷ εἰς ζωὴν αἰώνιον αλλα δια τουτο ηλεηθην ινα εν εμοι πρωτω ενδειξηται ιησους χριστος την πασαν μακροθυμιαν προς υποτυπωσιν των μελλοντων πιστευειν επ αυτω εις ζωην αιωνιον αλλα δια τουτο ηλεηθην ινα εν εμοι πρωτω ενδειξηται ιησους χριστος την πασαν μακροθυμιαν προς υποτυπωσιν των μελλοντων πιστευειν επ αυτω εις ζωην αιωνιον
Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever!  Amen. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν τω δε βασιλει των αιωνων αφθαρτω αορατω μονω σοφω θεω τιμη και δοξα εις τους αιωνας των αιωνων αμην τω δε βασιλει των αιωνων αφθαρτω αορατω μονω σοφω θεω τιμη και δοξα εις τους αιωνας των αιωνων αμην

1 1 Corinthians 5:1 (NET)  Table  The judgment is in verses 2-5.

2 2 Corinthians 1:8 (NET) Table

3 Romans 2:1 (NET)

4 1 Corinthians 5:12b (NET) Table

6 Matthew 13:28b (NET)

7 Matthew 13:29 (NET) Table

8 Romans 1:1a (NET)

10 The NET parallel Greek text and NA28 had ὧδε λοιπὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο δε λοιπον (KJV: Moreover).

11 2 Corinthians 1:8 (NET) Table

12 Romans 7:8 (NET)

16 Romans 2:2, 3 (NET)

19 Romans 2:4 (NET)

21 The Stephanus Textus Receptus and Byzantine Majority Text had σοφω (KJV: wise) following only.  The NET parallel Greek text and NA28 did not.

Paul’s Religious Mind

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Jesus said, Do not judge (κρίνετε, a form of κρίνω) so that you will not be judged (κριθῆτε, another form of κρίνω).  For by the standard (κρίματι, a form of κρίμα) you judge (κρίνετε,a form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and the measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the measure (μετρηθήσεται, another form of μετρέω) you receive.1

In my opinion Paul’s religious mind wrote, For even though I am absent2 physically, I am present in spirit.  And I have already judged (κέκρικα, another form of κρίνω) the one who did this, just as though I were present.3  Paul was speaking about a man rumored to have (ἔχειν, a form of ἔχω) his father’s wife.  (The NET translated the word ἔχειν cohabiting with,4 rendering πορνεία in this passage as adultery, incest or a violation of Leviticus 20:115 rather than idolatrous worship [including its drunken sexual practices].)

My reasons for calling this Paul’s religious mind are as follows: 1) the fact that Paul gave evidence of knowing Jesus’ command (1 Corinthians 4:5 NET):

So then, do not judge (κρίνετε, a form of κρίνω) anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.

2) his own rhetorical justification sounds spurious (1 Corinthians 5:12, 13 NET) when contrasted to Jesus’ teaching.

For what do I6 have to do with judging (κρίνειν, another form of κρίνω) those outside?  Are you not to judge (κρίνετε, a form of κρίνω) those inside?  But God will judge (κρινεῖ, another form of κρίνω) those outside.  Remove7 the evil person from among you.

Here is Jesus’ teaching on the subject (Luke 6:37, 38 NET [Table]):

Do not judge (κρίνετε, a form of κρίνω), and you will not be judged (κριθῆτε, another form of κρίνω); do8 not condemn (καταδικάζετε, a form of καταδικάζω), and you will not be condemned (καταδικασθῆτε, another form of καταδικάζω); forgive (ἀπολύετε, a form of ἀπολύω), and you will be forgiven (ἀπολυθήσεσθε, another form of ἀπολύω).  Give, and it will be given to you:  A good measure (μέτρον), pressed down, shaken9 together, running over,10 will be poured into your lap.  For the11 measure (μέτρῳ, a form of μέτρον) you use (μετρεῖτε, a form of μετρέω) will be the12 measure you receive (ἀντιμετρηθήσεται, a form of ἀντιμετρέω).

I find it hard to believe that Jesus intended this graciousness for outsiders only and not for those who believed.  The presumed answer to Paul’s rhetorical question—Are you not to judge those inside?—is not sufficient to alter my belief.

3) Paul later forgave the sinner and urged the Corinthians to do likewise after they had shunned him (2 Corinthians 2:5-8 NET):

But if anyone has caused sadness, he has not saddened me alone, but13 to some extent (not to exaggerate) he has saddened all of you as well.  This punishment on such an individual by the majority is enough for him, so that now instead you should rather forgive (χαρίσασθαι, a form of χαρίζομαι) and comfort (παρακαλέσαι, a form of παρακαλέω) him.  This will keep him from being overwhelmed by excessive grief to the point of despair.  Therefore I urge (παρακαλῶ, another form of παρακαλέω) you to reaffirm your love (ἀγάπην, a form of ἀγάπη) for him.

4) Paul altered his original justification for judging the man and commanding that he be shunned (2 Corinthians 2:9-11 and 7:11, 12 NET):

For this reason also I wrote you: to test (δοκιμὴν, a form of δοκιμή; literally, γνῶ τὴν δοκιμὴν, “know” or “learn by testing”) you to see if you are obedient (ὑπήκοοι, a form of ὑπήκοος) in everything.  If you forgive (χαρίζεσθε, another form of χαρίζομαι) anyone for anything, I also forgive him – for indeed what14 I have forgiven (κεχάρισμαι, another form of χαρίζομαι) (if I have forgiven [κεχάρισμαι, another form of χαρίζομαι] anything) I did so for you in the presence of Christ, so that we may not be exploited by Satan (for we are not ignorant of his schemes)…
For see what this very thing, this sadness15 [caused by Paul’s original letter, cf. 2 Corinthians 7:8] as God intended, has produced (κατειργάσατο, a form of κατεργάζομαι) in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what16 punishment!  In17 everything you have proved yourselves to be innocent in this matter.  So then, even though I wrote to you, it was not on account of18 the one who did wrong (ἀδικήσαντος, a form of ἀδικέω), or on account of19 the one who was wronged (ἀδικηθέντος, another form of ἀδικέω), but20 to reveal to you your eagerness on our behalf before God.

5) Paul later developed a more appropriate way for dealing with similar situations, something more in line with Jesus’ teaching (Galatians 6:1-5 NET Table):

Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness.21  Pay close attention to yourselves, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill (ἀναπληρώσετε, a form of ἀναπληρόω) the law of Christ.  For if anyone thinks he is something when he is nothing, he deceives himself.  Let each one examine (δοκιμαζέτω, a form of δοκιμάζω) his own work (ἔργον).  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.

Below is a comparison/contrast of 1 Corinthians 5:1-13 (NET) and Galatians 6:1-5 (NET):

1 Corinthians 5:1-13 (NET) Table

Galatians 6:1-5 (NET) Table
It is actually reported that sexual immorality (πορνεία) exists among you, the kind of immorality (πορνεία) that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife.  And you are proud!  Shouldn’t you have been deeply sorrowful instead and removed22 the one who did23 this from among you?  For even though I am absent physically, I am present in spirit.  And I have already judged the one who did this, just as though I were present.  When you gather together in the name of our Lord Jesus,24 and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.25

1 Corinthians 5:1-5 (NET)

 Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.

Galatians 6:1a (NET)
Your boasting is not good.  Don’t you know that a little yeast affects the whole batch of dough?  Clean out26 the old yeast so that you may be a new batch of dough – you are, in fact, without yeast.  For Christ, our Passover lamb, has been sacrificed.27  So then, let us celebrate the festival, not with the old yeast, the yeast of vice and evil, but with the bread without yeast, the bread of sincerity and truth.

1 Corinthians 5:6-8 (NET)

 Pay close attention to yourselves, so that you are not tempted too.  Carry one another’s burdens, and in this way you will fulfill the law of Christ.  For if anyone thinks he is something when he is nothing, he deceives himself.

Galatians 6:1b-3 (NET)
I wrote you in my letter28 not to associate with sexually immoral people (πόρνοις, a form of πόρνος).  In29 no way did I mean the immoral people (πόρνοις, a form of πόρνος) of this world, or the greedy and30 swindlers and idolaters, since you would31 then have to go out of the world.  But now32 I am writing to you not to associate with anyone who calls himself a Christian (ἀδελφός) who is sexually immoral (πόρνος), or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler.  Do not even eat with such a person.  For what do I have to do with judging those outside?  Are you not to judge those inside?  But God will judge those outside.  Remove the evil person from among you.

1 Corinthians 5:9-13 (NET)

 Let each one examine his own work.  Then he can take pride in himself and not compare himself with someone else.  For each one will carry his own load.

Galatians 6:4, 5 (NET)

What happened to Paul between the writing of 1 Corinthians 5 and Galatians 6?  The obvious answer is an affliction that happened to us33 in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living.34  But something else probably occurred as well, the crystallization of the understanding that became, and the actual writing of, Paul’s letter to the Romans.

 

Addendum: January 25, 2024
When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord (1 Corinthians 5:4, 5 NET). I was bothered most by hand this man over to Satan for the destruction of the flesh (παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός). Now, I wonder if Paul had in mind something like: God sends on them a deluding influence so that they will believe what is false (2 Thessalonians 2:11 NET).

When this happened to me, I thought of it as my own idea, even an inescapable conclusion, that God was not. If I had been cast out in some formal ceremony, handed over to Satan, I’m afraid I would have responded like Canaan to Noah’s curse rather than finding the end of myself and seeking some remedy for my sinfulness.

 

Addendum: February 21, 2019
Tables of 1 Corinthians 5:3; 5:12, 13; 2 Corinthians 2:5; 2:10; 7:11, 12; 1 Corinthians 5:2; 5:4, 5; 5:7 and 5:10, 11 comparing the NET and KJV follow.

1 Corinthians 5:3 (NET)

1 Corinthians 5:3 (KJV)
For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον εγω μεν γαρ ως απων τω σωματι παρων δε τω πνευματι ηδη κεκρικα ως παρων τον ουτως τουτο κατεργασαμενον εγω μεν γαρ ως απων τω σωματι παρων δε τω πνευματι ηδη κεκρικα ως παρων τον ουτως τουτο κατεργασαμενον

1 Corinthians 5:12, 13 (NET)

1 Corinthians 5:12, 13 (KJV)
For what do I have to do with judging those outside?  Are you not to judge those inside? For what have I to do to judge them also that are without? do not ye judge them that are within?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε τι γαρ μοι και τους εξω κρινειν ουχι τους εσω υμεις κρινετε τι γαρ μοι και τους εξω κρινειν ουχι τους εσω υμεις κρινετε
But God will judge those outside.  Remove the evil person from among you. But them that are without God judgeth.  Therefore put away from among yourselves that wicked person.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοὺς δὲ ἔξω ὁ θεὸς κρινεῖ. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν τους δε εξω ο θεος κρινει και εξαρειτε τον πονηρον εξ υμων αυτων τους δε εξω ο θεος κρινει και εξαρειτε τον πονηρον εξ υμων αυτων

2 Corinthians 2:5 (NET)

2 Corinthians 2:5 (KJV)
But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Εἰ δέ τις λελύπηκεν, οὐκ ἐμὲ λελύπηκεν, ἀλλὰ ἀπὸ μέρους (ἵνα μὴ ἐπιβαρῶ), πάντας ὑμᾶς ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλ απο μερους ινα μη επιβαρω παντας υμας ει δε τις λελυπηκεν ουκ εμε λελυπηκεν αλλα απο μερους ινα μη επιβαρω παντας υμας

2 Corinthians 2:10 (NET)

2 Corinthians 2:10 (KJV)
If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ᾧ δέ τι χαρίζεσθε, καγώ· καὶ γὰρ ἐγὼ ὃ κεχάρισμαι (εἴ τι κεχάρισμαι), δι᾿ ὑμᾶς ἐν προσώπῳ Χριστοῦ, ω δε τι χαριζεσθε και εγω και γαρ εγω ει τι κεχαρισμαι ω κεχαρισμαι δι υμας εν προσωπω χριστου ω δε τι χαριζεσθε και εγω και γαρ εγω ει τι κεχαρισμαι ω κεχαρισμαι δι υμας εν προσωπω χριστου

2 Corinthians 7:11, 12 (NET)

2 Corinthians 7:11, 12 (KJV)
For see what this very thing, this sadness as God intended, has produced in you: what eagerness, what defense of yourselves, what indignation, what alarm, what longing, what deep concern, what punishment!  In everything you have proved yourselves to be innocent in this matter. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!  In all things ye have approved yourselves to be clear in this matter.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν. ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῷ πράγματι ιδου γαρ αυτο τουτο το κατα θεον λυπηθηναι υμας ποσην κατειργασατο υμιν σπουδην αλλα απολογιαν αλλα αγανακτησιν αλλα φοβον αλλα επιποθησιν αλλα ζηλον αλλ εκδικησιν εν παντι συνεστησατε εαυτους αγνους ειναι εν τω πραγματι ιδου γαρ αυτο τουτο το κατα θεον λυπηθηναι υμας ποσην κατειργασατο υμιν σπουδην αλλα απολογιαν αλλα αγανακτησιν αλλα φοβον αλλα επιποθησιν αλλα ζηλον αλλα εκδικησιν παντι συνεστησατε εαυτους αγνους ειναι εν τω πραγματι
So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf before God. Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἄρα εἰ καὶ ἔγραψα ὑμῖν, οὐχ ἕνεκεν τοῦ ἀδικήσαντος  οὐδὲ ἕνεκεν τοῦ ἀδικηθέντος ἀλλ᾿ ἕνεκεν τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς ἐνώπιον τοῦ θεοῦ αρα ει και εγραψα υμιν ουχ εινεκεν του αδικησαντος ουδε εινεκεν του αδικηθεντος αλλ εινεκεν του φανερωθηναι την σπουδην υμων την υπερ ημων προς υμας ενωπιον του θεου αρα ει και εγραψα υμιν ουχ εινεκεν του αδικησαντος ουδε εινεκεν του αδικηθεντος αλλ εινεκεν του φανερωθηναι την σπουδην υμων την υπερ ημων προς υμας ενωπιον του θεου

1 Corinthians 5:2 (NET)

1 Corinthians 5:2 (KJV)
And you are proud!  Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you? And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὑμεῖς πεφυσιωμένοι ἐστὲ καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας και υμεις πεφυσιωμενοι εστε και ουχι μαλλον επενθησατε ινα εξαρθη εκ μεσου υμων ο το εργον τουτο ποιησας και υμεις πεφυσιωμενοι εστε και ουχι μαλλον επενθησατε ινα εξαρθη εκ μεσου υμων ο το εργον τουτο ποιησας

1 Corinthians 5:4, 5 (NET)

1 Corinthians 5:4, 5 (KJV)
When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, εν τω ονοματι του κυριου ημων ιησου χριστου συναχθεντων υμων και του εμου πνευματος συν τη δυναμει του κυριου ημων ιησου χριστου εν τω ονοματι του κυριου ημων ιησου χριστου συναχθεντων υμων και του εμου πνευματος συν τη δυναμει του κυριου ημων ιησου χριστου
hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου παραδουναι τον τοιουτον τω σατανα εις ολεθρον της σαρκος ινα το πνευμα σωθη εν τη ημερα του κυριου ιησου παραδουναι τον τοιουτον τω σατανα εις ολεθρον της σαρκος ινα το πνευμα σωθη εν τη ημερα του κυριου ιησου

1 Corinthians 5:7 (NET)

1 Corinthians 5:7 (KJV)
Clean out the old yeast so that you may be a new batch of dough – you are, in fact, without yeast.  For Christ, our Passover lamb, has been sacrificed. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.  For even Christ our passover is sacrificed for us:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι· καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός εκκαθαρατε ουν την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος εκκαθαρατε την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος

1 Corinthians 5:10, 11 (NET)

1 Corinthians 5:10, 11 (KJV)
In no way did I mean the immoral people of this world, or the greedy and swindlers and idolaters, since you would then have to go out of the world. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν και ου παντως τοις πορνοις του κοσμου τουτου η τοις πλεονεκταις η αρπαξιν η ειδωλολατραις επει οφειλετε αρα εκ του κοσμου εξελθειν και ου παντως τοις πορνοις του κοσμου τουτου η τοις πλεονεκταις η αρπαξιν η ειδωλολατραις επει οφειλετε αρα εκ του κοσμου εξελθειν
But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler.  Do not even eat with such a person. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν νυνι δε εγραψα υμιν μη συναναμιγνυσθαι εαν τις αδελφος ονομαζομενος η πορνος η πλεονεκτης η ειδωλολατρης η λοιδορος η μεθυσος η αρπαξ τω τοιουτω μηδε συνεσθιειν νυν δε εγραψα υμιν μη συναναμιγνυσθαι εαν τις αδελφος ονομαζομενος η πορνος η πλεονεκτης η ειδωλολατρης η λοιδορος η μεθυσος η αρπαξ τω τοιουτω μηδε συνεσθιειν

 

1 Matthew 7:1, 2 (NET) Table

2 The Stephanus Textus Receptus and Byzantine Majority Text had ως preceding absent (KJV: as). The NET parallel Greek text and NA28 did not.

3 1 Corinthians 5:3 (NET)

5 If a man has sexual intercourse with his father’s wife, he has exposed his father’s nakedness.  Both of them must be put to death; their blood guilt is on themselves.  (Leviticus 20:11 NET) Also: Deuteronomy 22:30 (NET)

6 The Stephanus Textus Receptus and Byzantine Majority Text had και following I (KJV: also). The NET parallel Greek text and NA28 did not.

7 The Stephanus Textus Receptus and Byzantine Majority Text had και beginning this clause (KJV: Therefore). The NET parallel Greek text and NA28 did not.

8 The NET parallel Greek text and NA28 had καὶ preceding do.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

9 The Stephanus Textus Receptus and Byzantine Majority Text had καὶ preceding shaken together and running over (KJV: and).  The NET parallel Greek text and NA28 did not.

11 The NET parallel Greek text and NA28 had ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had τω and αυτω (KJV: the same).

12 The Stephanus Textus Receptus and Byzantine Majority Text had ω (KJV: that) here.  The NET parallel Greek text and NA28 did not.

14 The NET parallel Greek text and NA28 had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ω (KJV: to whom).

15 The Stephanus Textus Receptus and Byzantine Majority Text had υμας following the passive verb translated sadness in the NET (KJV: ye sorrowed).  The NET parallel Greek text and NA28 did not.

16 The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA28 had ἀλλ’ (KJV: yea, what).

18 The NET parallel Greek text and NA28 had ἕνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: for his cause).

19 The NET parallel Greek text and NA28 had ἕνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: for his cause).

20 The NET parallel Greek text and NA28 had ἕνεκεν following but (NET: possibly, on our behalf), where the Stephanus Textus Receptus and Byzantine Majority Text had εινεκεν (KJV: apparently not translated).

22 The NET parallel Greek text and NA28 had the passive verb ἀρθῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the passive verb εξαρθη (KJV: might be taken away).

23 The NET parallel Greek text and NA28 had πράξας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ποιησας (KJV: hath done).

24 The Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ) following Jesus.  The NET parallel Greek text and NA28 did not.

25 The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) following Lord.  The NET parallel Greek text and NA28 did not.

26 The Stephanus Textus Receptus had ουν (KJV: therefore) following Clean out.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

27 The Stephanus Textus Receptus and Byzantine Majority Text had υπερ ημων (KJV: for us) following sacrificed.  The NET parallel Greek text and NA28 did not.

28 1 Corinthians is at least Paul’s second letter to the church at Corinth.  The previous letter was apparently not preserved.

29 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: Yet) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

34 2 Corinthians 1:8 (NET) Table