Exploration, Part 2

Paul continued to address the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:5, 6 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This was placed in direct contrast to you who would be justified by the law (Galatians 5:4 ESV).

You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].

The Greek of Galatians 5:5 was: ἡμεῖς γὰρ, “For we,” πνεύματι, through the Spirit. This word string begins with we, ἡμεῖς, and for was not a translator’s choice to help describe πνεύματι, a form of πνεῦμα in the dative case, but the conjunction and logical connector γὰρ. This is a different situation from the translation For freedom in verse 1.

Next came ἐκ πίστεως, by faith: “For we through the Spirit, by faith.” Paul used both πνεύματι and πίστεως elsewhere in this same letter (Galatians 3:1-7 ESV):

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified [Table]. Let me ask you only this: Did you receive the Spirit (τὸ πνεῦμα) by works of the law or by hearing with faith (πίστεως)? Are you so foolish? Having begun by the Spirit (πνεύματι), are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed1 it was in vain? Does he who supplies the Spirit (τὸ πνεῦμα) to you and works miracles among you do so by works of the law, or by hearing with faith (πίστεως)—just as Abraham “believed God, and it was counted to him as righteousness”?

Know then that it is those of faith (ἐκ πίστεως) who are the sons of Abraham.

The next words in this word string were ἐλπίδα δικαιοσύνης, the hope of righteousness, ἀπεκδεχόμεθα, “ourselves eagerly await”—“For we through the Spirit, by faith, the hope of righteousness ourselves eagerly await.” It’s not exactly what my religious mind expected to hear, but then, my religious mind is much more accustomed to being perfected by the flesh. It wants to be justified by the law (e.g., it’s own compliance to rules), rather than through the Spirit, by faith.

The verb ἀπεκδεχόμεθα is a middle/passive form of ἀπεκδέχομαι: “to expect fully, to look for eagerly, to wait for eagerly.” The translators added ourselves to we to highlight the middle voice. Paul chose ἀπεκδεχόμεθα on two other occasions in reference to the redemption of our bodies and the return of the Lord Jesus Christ (Romans 8:22-25; Philippians 3:17-21 ESV).

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit (τοῦ πνεύματος, another form of πνεῦμα), groan inwardly as we wait eagerly (ἀπεκδεχόμενοι, a participle of ἀπεκδέχομαι) for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [Table] But if we hope for what we do not see, we await for it (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) with patience.

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us [Table]. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself [Table].

So what is this righteousness (δικαιοσύνης, a form of δικαιοσύνη) that is our hope as we ourselves eagerly wait?

For we say that faith was counted to Abraham as righteousness (δικαιοσύνην, another form of δικαιοσύνη) [Table]. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness (δικαιοσύνης, another form of δικαιοσύνη) that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness (δικαιοσύνην, another form of δικαιοσύνη) would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised [Table].2

For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness (δικαιοσύνης, another form of δικαιοσύνη) reign in life through the one man Jesus Christ.3

Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness (δικαιοσύνης, another form of δικαιοσύνη) leading to eternal life through Jesus Christ our Lord.4

Who are we who ourselves eagerly wait for the hope of [this] righteousness? We are those whom Christ has set free for freedom (Galatians 5:1 EXP1):

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.

Now I’ve gone and done it. I’ve quoted what appears to be my own translation of Galatians 5:1. And that requires some explanation because I don’t know Greek well enough to translate the New Testament from Greek into English. I may not know English well enough to translate the New Testament from Greek into English. So, I would not attempt to translate the New Testament from Greek into English on my own. None of that seems to matter, however, when I sit down to study the Bible with God the Father, God the Son, through God the Holy Spirit. He gives me the courage and the patience to understand his word in Greek. But since I still think, and write, primarily in English, the end result is something not unlike an English translation of the Greek text.

The ESV translation of Galatians 5:1 is not like Romans 11:32 (ESV):

For God has consigned all to disobedience, that he may have mercy on all.

Once I understand that he may have mercy is ἐλεήσῃ, a 3rd person singular form of ἐλεέω in the subjunctive mood, once I realize “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action,”5 and recognize ἵνα (ESV: that) as the clue that this is a purpose or result clause, I can still read and quote the ESV. I no longer understand it in English. I understand the English words as pointers to the underlying Greek, and understand it in Greek: “…so that He has mercy on all.”

I may question the value of an English translation which is written for people who already know the underlying Greek. I may wonder why it was not fully translated into English. But I understand the conventions and can make footnotes for others who may not understand them. There is no need to eschew the ESV translation of Romans 11:32. But Galatians 5:1 is another matter altogether. The translators made deliberate and unnecessary choices to force Paul to present the English reader with two rules to obey, the old way of the written code6 (Galatians 5:1 ESV):

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

The laws of Paul are all too easy to dismiss—especially in this context.

Let me see if I’ve got this straight, Paul. You’re telling me, a Gentile, in effect to ignore God’s laws delivered to Moses regarding circumcision, and obey your rules instead? Get a life, man!

Once I hear two better promises of the new covenant instead—therefore you stand firm and cannot entangle yourselves in a yoke of slavery again—there is no going back. For [my] freedom Christ has [me] set free! Unlike the laws of Paul, all too easy to dismiss, two better promises heard with faith invade my soul with the power of God for (εἰς) salvation:7 for it is God who works in [me], both to will and to work for his good pleasure.8 His Spirit causes me to stand firm and won’t allow me to entangle myself in a yoke of slavery again. Thus, by his grace I serve in the new way of the Spirit and not in the old way of the written code9 (Galatians 5:1b ESV):

…stand firm therefore, and do not submit again to a yoke of slavery.

Compliant children are as likely to comply with bad teaching as good. These better promisestherefore you stand firm and cannot entangle yourselves in a yoke of slavery again—appear to have been inoperative in the foolish Galatians to whom Paul wrote because Christ was not yet formed (μορφωθῇ, a form of μορφόω) in them, rendering them susceptible to law teaching (Galatians 4:17-19 ESV).

They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. It is always good to be made much of10 for a good purpose, and not only when I am present with you, my little children,11 for whom I am again in the anguish of childbirth until12 Christ is formed in you! [Table]

So, I’ll quote Galatians 5:1 (EXP1) from now on, but I don’t expect you to trust me. The rationale for the translation, For our freedom Christ has us set free, was mostly explained elsewhere. Here, I’ll add that: For freedom Christ has set us free accounts for the accusative case of ἡμᾶς but ignores the actual placement of the word in the word string; For our freedom Christ has set free captures more of the sense of the word placement but implies the genitive case; For our freedom Christ has us set free captures both the meaning of the accusative case and the implication of the word placement but implies two pronouns rather than one in the original Greek text. I’m most willing to accept that compromise.

The translation therefore you stand firm was mostly explained elsewhere. Here I’ll add: In the critical text the conjunction οὖν (therefore) actually follows the verb στήκετε (you stand firm), but the implication is that both clauses joined by the conjunction καὶ (and) are related to (i.e., both promises are the logical and actual result of) For our freedom Christ has us set free. So, that’s where I placed therefore.

The translation and cannot entangle yourselves in a yoke of slavery again was mostly explained elsewhere. Here I’ll add: I swapped the position of the verb ἐνέχεσθε (entangle yourselves in) with the adverb πάλιν. An imperative verb in the middle/passive voice is a tricky concept for me to grasp. By placing the verb directly after the negative particle μὴ, I could put the weight of the imperative mood on the negative particle (cannot) while retaining the flavor of the middle/passive voice without compromise (ESV: do not submit). The adverb πάλιν (again) makes a satisfying punctuation mark at the end of these promises.

These are our current choices for Galatians 5:1, the Lord’s and mine. I say current because our choices are always limited by my current ability to understand Him. It is more customary to call them my choices, but here in this context it seems important to highlight that I would not have arrived at these particular choices without Him, and my ability to understand Him will not improve apart from Him. You are welcome to try and do better.

Paul continued: ἐν γὰρ Χριστῷ |Ἰησοῦ|, For in Christ Jesus.13 What follows these words is a further description of that path of righteousness ἐν Χριστῷ (in Christ) that Paul distinguished from ἐν νόμῳ (by the law).14

First, οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, neither circumcision nor uncircumcision counts for anything, though “neither circumcision counts for anything nor uncircumcision” would be closer to the actual word order. Translating ἰσχύει, a form of ἰσχύω, counts for isn’t wrong. One of the meanings of ἰσχύω listed in the Koine Greek Lexicon online is: “to have meaning, be valid,” a figurative understanding of power or strength. In this context of standing firm and not being entangled again in a yoke of slavery, however, “anyone empowers” is a more apt understanding of τι ἰσχύει: “neither circumcision anyone empowers nor uncircumcision.” The ἐν νόμῳ (by the law) option was negated: neither circumcision nor uncircumcision empowers anyone or makes anyone stronger.

Only the ἐν Χριστῷ (in Christ) option stands: ἀλλὰ πίστις δι᾿ ἀγάπης ἐνεργουμένη, but only faith working through love. Here again, the literal word order is: “but faith through love working.” This is the deepest darkest kernel of the human soul: Are my actions actualized by laws, rules, applications, customs, traditions that I obey, or by my God-given faith in Jesus Christ through the outworking of his own love? Only the Holy Spirit knows for sure moment by moment. Only He can enlighten me and lead me away from my fleshly inclinations to justify myself by laws, rules, applications, customs and traditions, and into the freedom of full dependence on God my Savior through Jesus Christ my Lord.

Paul had already written to the foolish Galatians (Galatians 3:10-14 ESV):

For all who rely on works of the law are under a curse; for it is written,15 “Cursed be everyone who does not abide by16 all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one17 who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for18 it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

You were running well,19 Paul continued. The foolish Galatians had already been living this way! Previously, their actions were actualized by their God-given faith in Jesus Christ through the outworking of his own love. In fact, I might translate Ἐτρέχετε καλῶς as “you were running beautifully.” The Koine Greek Lexicon online lists the definitions of the adverb καλῶς as follows: “well, beautifully; fitly, appropriately, splendidly, in the right way; commendably, free from objection; beneficially, acceptably, honourably; rightly, correctly, skilfully, expertly; in a manner meeting the speaker’s approval; quite right!, well said!, true enough!; fortunately; in an aesthetically or artistically pleasing manner and conducive to pleasure.” Who hindered20 you from obeying the truth?21

What truth? only faith working through love is the ἐν Χριστῷ (in Christ) option that empowers anyone or makes anyone stronger. The Greek word translated obeying was πείθεσθαι, an infinitive form of πείθω in the middle/passive voice: “to be persuaded, be convinced, come to believe, believe, trust; to be confident, sure; to obey, follow, rely.” I’ll let the reader decide which was most likely Paul’s meaning in this context, since he stated it explicitly in the very next verse: This persuasion is not from him who calls you.22

The Greek word translated persuasion was πεισμονὴ: “persuasion, credulity, gullible.” One cannot simply assume that translators had time or opportunity to think deeply about every word. It’s a good practice to check as the Lord leads. As Paul wrote, A little leaven leavens the whole lump.23 Admittedly, I’m taking this proverb in the more negative sense of teaching that is not of the Lord. But their could be another meaning here, if the teaching were the truth. At any rate, Paul’s conclusion despite all that was stacked against the foolish Galatians—the world, the flesh and the devil—was: I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.24 In fact, the word order is more like: “I have confidence for you in the Lord,” ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ. How? Why?

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.25

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.26

As Paul wrote elsewhere, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure [Table].27 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.28 I’ll pick this up in another essay.

According to a note (13) in the NET, Paul quoted from Genesis 15:6 in Galatians 3:6. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:6 (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Galatians 3:6 (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Abraham believed God, and it was credited to him as righteousness

Abram believed God, and it was reckoned to him as righteousness.

Abram believed God, and it was counted to him for righteousness.

According to a note (21) in the NET, Paul quoted from Deuteronomy 27:26 in Galatians 3:10. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:10b (NET Parallel Greek)

Deuteronomy 27:26a (Septuagint BLB)

Deuteronomy 27:26a (Septuagint Elpenor)

ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς

Galatians 3:10b (NET)

Deuteronomy 27:26a (NETS)

Deuteronomy 27:26a (English Elpenor)

“Cursed is everyone who does not keep on doing everything written in the book of the law.”

“Cursed be any person who does not remain in all the words of this law to do them.”

Cursed is every man that continues not in all the words of this law to do them:

According to a note (22) in the NET, Paul quoted from Habakkuk 2:4 in Galatians 3:11. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:11b (NET Parallel Greek)

Habakkuk 2:4b (Septuagint BLB) Table

Habakkuk 2:4b (Septuagint Elpenor)

ὁ δίκαιος ἐκ πίστεως ζήσεται

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

Galatians 3:11b (NET)

Habakkuk 2:4b (NETS)

Habakkuk 2:4b (English Elpenor)

the righteous one will live by faith

But the just shall live by my faith.

but the just shall live by my faith.

According to a note (25) in the NET, Paul quoted from Leviticus 18:5 in Galatians 3:12. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:12b (NET Parallel Greek)

Leviticus 18:5b (Septuagint BLB) Table

Leviticus 18:5b (Septuagint Elpenor)

ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς

ποιήσετε αὐτά ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς

ποιήσετε αὐτά, ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς

Galatians 3:12b (NET)

Leviticus 18:5b (NETS)

Leviticus 18:5b (English Elpenor)

the one who does the works of the law will live by them.

you shall do them; as for the things a person does, he shall live by them

do them; which if a man do, he shall live in them

According to a note (27) in the NET, Paul quoted from Deuteronomy 21:23 in Galatians 3:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:13b (NET Parallel Greek)

Deuteronomy 21:23b (Septuagint BLB)

Deuteronomy 21:23b (Septuagint Elpenor)

ἐπικατάρατος πᾶς κρεμάμενος ἐπὶ ξύλου

κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου

κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου

Galatians 3:13b (NET)

Deuteronomy 21:23b (NETS)

Deuteronomy 21:23b (English Elpenor)

“Cursed is everyone who hangs on a tree”

anyone hanging on a tree is cursed by a god

every one that is hanged on a tree is cursed of God

Tables comparing Deuteronomy 27:26 and 21:23 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 27:26 and 21:23 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 3:4; 4:18; 3:10; 3:12, 13; 5:7 and 5:10 in the KJV and NET follow.

Deuteronomy 27:26 (Tanakh)

Deuteronomy 27:26 (KJV)

Deuteronomy 27:26 (NET)

Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’ Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen. Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:26 (Septuagint BLB)

Deuteronomy 27:26 (Septuagint Elpenor)

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο

Deuteronomy 27:26 (NETS)

Deuteronomy 27:26 (English Elpenor)

“Cursed be any person who does not remain in all the words of this law to do them.” And all the people shall say, “May it be!” Cursed is every man that continues not in all the words of this law to do them: and all the people shall say, So be it.

Deuteronomy 21:23 (Tanakh)

Deuteronomy 21:23 (KJV)

Deuteronomy 21:23 (NET)

his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto G-d; that thou defile not thy land which HaShem thy G-d giveth thee for an inheritance. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance.

Deuteronomy 21:23 (Septuagint BLB)

Deuteronomy 21:23 (Septuagint Elpenor)

οὐκ ἐπικοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου ἀλλὰ ταφῇ θάψετε αὐτὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ οὐ κοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου, ἀλλὰ ταφῇ θάψετε αὐτὸ ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου· καὶ οὐ μὴ μιανεῖτε τὴν γῆν, ἣν Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ

Deuteronomy 21:23 (NETS)

Deuteronomy 21:23 (English Elpenor)

his body shall not sleep upon the tree, but with burial you shall bury him that same day, for anyone hanging on a tree is cursed by a god. And you shall not defile the land that the Lord your God is giving you as an allotment. his body shall not remain all night upon the tree, but ye shall by all means bury it in that day; for every one that is hanged on a tree is cursed of God; and ye shall by no means defile the land which the Lord thy God gives thee for an inheritance.

Galatians 3:4 (NET)

Galatians 3:4 (KJV)

Have you suffered so many things for nothing?—if indeed it was for nothing. Have ye suffered so many things in vain? if it be yet in vain.

Galatians 3:4 (NET Parallel Greek)

Galatians 3:4 (Stephanus Textus Receptus)

Galatians 3:4 (Byzantine Majority Text)

τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ τοσαυτα επαθετε εικη ειγε και εικη τοσαυτα επαθετε εικη ειγε και εικη

Galatians 4:18 (NET)

Galatians 4:18 (KJV)

However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you. But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Galatians 4:18 (NET Parallel Greek)

Galatians 4:18 (Stephanus Textus Receptus)

Galatians 4:18 (Byzantine Majority Text)

καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε καὶ μὴ μόνον ἐν τῷ παρεῖναι με πρὸς ὑμᾶς καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας

Galatians 3:10 (NET)

Galatians 3:10 (KJV)

For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

Galatians 3:10 (NET Parallel Greek)

Galatians 3:10 (Stephanus Textus Receptus)

Galatians 3:10 (Byzantine Majority Text)

Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα

Galatians 3:12, 13 (NET)

Galatians 3:12, 13 (KJV)

But the law is not based on faith, but the one who does the works of the law will live by them. And the law is not of faith: but, The man that doeth them shall live in them.

Galatians 3:12 (NET Parallel Greek)

Galatians 3:12 (Stephanus Textus Receptus)

Galatians 3:12 (Byzantine Majority Text)

ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις
Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Galatians 3:13 (NET Parallel Greek)

Galatians 3:13 (Stephanus Textus Receptus)

Galatians 3:13 (Byzantine Majority Text)

Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου) χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου

Galatians 5:7 (NET)

Galatians 5:7 (KJV)

You were running well; who prevented you from obeying the truth? Ye did run well; who did hinder you that ye should not obey the truth?

Galatians 5:7 (NET Parallel Greek)

Galatians 5:7 (Stephanus Textus Receptus)

Galatians 5:7 (Byzantine Majority Text)

Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι ετρεχετε καλως τις υμας ανεκοψεν τη αληθεια μη πειθεσθαι ετρεχετε καλως τις υμας ενεκοψεν τη αληθεια μη πειθεσθαι

Galatians 5:10 (NET)

Galatians 5:10 (KJV)

I am confident in the Lord that you will accept no other view. But the one who is confusing you will pay the penalty, whoever he may be. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

Galatians 5:10 (NET Parallel Greek)

Galatians 5:10 (Stephanus Textus Receptus)

Galatians 5:10 (Byzantine Majority Text)

ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η

1 The NET parallel Greek text and NA28 had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: if it be).

2 Romans 4:9b-12 (ESV)

3 Romans 5:17 (ESV)

4 Romans 5:20, 21 (ESV)

6 Romans 7:6b (ESV)

7 Romans 1:16b (ESV) Table

8 Philippians 2:13 (ESV) Table

9 Romans 7:6b (ESV)

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding to be made much of (NET: to be sought eagerly; KJV: to be zealously affected). The NET parallel Greek text and NA28 did not.

13 Galatians 5:6a (ESV)

14 Galatians 5:4b (ESV) Table

15 The NET parallel Greek text and NA28 had ὅτι (“that”) following for it is written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

16 The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding all things. The NET parallel Greek text and NA28 did not.

17 The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπος (KJV: man) in this clause. The NET parallel Greek text and NA28 did not.

18 The NET parallel Greek text and NA28 had ὅτι (NET: because) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

19 Galatians 5:7a (ESV)

21 Galatians 5:7b (ESV)

22 Galatians 5:8 (ESV)

23 Galatians 5:9 (ESV)

24 Galatians 5:10 (ESV) The NET parallel Greek text and NA28 had ὅστις ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις αν η (KJV: whosoever he be).

25 Hebrews 8:6 (ESV) Table

26 Galatians 5:1 (EXP1) Table

27 Philippians 2:12b, 13 (ESV)

28 Philippians 3:17 (ESV) Table

Christianity, Part 9

There are 21 occurrences of πάντας in Acts [see Table below] the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.1 As I began this study another passage was brought to my attention (Colossians 1:24-29 ESV):

Now I rejoice in my2 sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone (πάντα ἄνθρωπον) and teaching everyone (πάντα ἄνθρωπον) with all (πάσῃ) wisdom, that we may present everyone (πάντα ἄνθρωπον) mature in Christ [Table]. For this I toil, struggling with all his energy that he powerfully works within me.

This wouldn’t have been part of my search criteria limited to πάντας, but it has become the key to the passages I’ll consider in detail in Acts. In the phrase ἐν πάσῃ σοφίᾳ (ESV: with all wisdom) all is limited, or qualified, by wisdom. Will I dispute whether we actually use all wisdom? No, I understand that we use all the “wisdom, cleverness” and “skill” God provides.

Three times the Greek words translated everyone were πάντα ἄνθρωπον, which is remarkable only because πάντας was translated all people in John 12:32 without any limitation in the Greek. Here πάντα was clearly limited, or qualified, by ἄνθρωπον. And here I began to argue in my mind that we aren’t warning everyone and teaching everyone with all wisdom, but only those with whom we come into contact.

Then I recalled my own words from another essay: “Paul, through his letters preserved in the New Testament, led me to Christ. I am a recipient of his ministry as much as anyone in Corinth.” But did he intend to say that we may present (παραστήσωμεν, a form of παρίστημι) everyone mature in Christ?

The Greek word παραστήσωμεν is a verb in the subjunctive mood in a result clause. We present everyone mature in Christ is the result of: [Christ] we proclaim, warning everyone and teaching everyone with all wisdom. For this I toil, Paul wrote, struggling with all3 his energy that he powerfully works within me.4 Somewhere along the line we have lost faith.

I was socialized into a religion in which human will is regarded above all:5

So, brethren, a universal attraction is raying out from Christ’s Cross, and from Himself to each of us. But that universal attraction can be resisted. If a man plants his feet firmly and wide apart, and holds on with both hands to some staple or holdfast, then the drawing cannot draw.

Paul wasn’t socialized into that religion. He had resisted the goads but the Lord prevailed despite his resistance.

He spoke in his own defense (ἀπολογίας, a form of ἀπολογία) in Jerusalem (Acts 21:40b-22:3 ESV):

Paul, standing on the steps [of the barracks], motioned with his hand to the people. And when there was a great hush, he addressed6 them in the Hebrew language, saying: “Brothers and fathers, hear the defense that I now7 make before you.”
And when they heard that he was addressing them in the Hebrew language, they became even more quiet. And he said:

“I am8 a Jew, born in Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel according to the strict manner of the law of our fathers, being zealous for God as all (πάντες) of you are this day.

When [Paul] had come to Jerusalem, the brothers9said10 to him (Acts 21:20b-22 ESV):

“You see, brother, how many thousands there are among the Jews11 of those who have believed. They are all zealous for the law, and they have been told about you that you teach all (πάντας) the Jews who are among the Gentiles to forsake Moses,12 telling them not to circumcise their children or walk according to our customs. What then is to be done?13 They will certainly hear that you have come.

They came up with a scheme to placate the many thousandsamong the Jews of those who have believed, but before Paul could complete it (Acts 21:27b-31 ESV):

the Jews from Asia, seeing him in the temple, stirred up the whole (πάντα) crowd and laid hands on him, crying out, “Men of Israel, help! This is the man who is teaching everyone (πάντας) everywhere14 against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.” For they had previously seen15 Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple. Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut. And16 as they were seeking to kill him, word came to the tribune of the cohort that all Jerusalem was in confusion.17

Paul’s defense continued (Acts 22:4-10 ESV)

I persecuted this Way to the death, binding and delivering to prison both men and women, as the high priest and the whole (πᾶν) council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished.

“As I was on my way and drew near to Damascus, about noon a great light from heaven suddenly shone around me. And I fell18 to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ Now those who were with me saw the light19 but did not understand the voice of the one who was speaking to me. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all (πάντων) that is appointed for you to do.’

The Greek word translated appointed here was τέτακται, a form of τάσσω. This word was used by a Roman Centurion (Luke 7:8, 9 ESV):

For I too am a man set (τασσόμενος, another form of τάσσω) under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even20 in Israel have I found such faith.”

The centurion’s simple recognition that Jesus was a man set under the authority of a higher power was regarded as faith: “I tell you, not even in Israel have I found such faith,” Jesus said. When Saul (aka Paul) was confronted by the resurrected, ascended and glorified Jesus, he didn’t trot out his best theological arguments why Jesus wasn’t Israel’s promised Messiah. What shall I do, Lord?21 He said instead. In other words, he believed God, and it was counted to him as righteousness.22

Luke recounted the following when Paul and Barnabas preached in Pisidian Antioch (Acts 13:44-48 ESV):

The next Sabbath almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him [Table]. And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles [Table]. For so the Lord has commanded us, saying,

“‘I have made (τέθεικα, a form of τίθημι) you a light for the Gentiles,

that you may bring salvation to the ends (ἐσχάτου, a form of ἔσχατος) of the earth.’”

And when the Gentiles heard this, they began rejoicing23 and glorifying the word of the Lord, and as many as were appointed (τεταγμένοι, another form of τάσσω) to eternal life believed.

Whatever resistance these Gentiles may have had to that “universal attraction…raying out from Christ’s Cross, and from Himself” wasn’t overcome by something intrinsic to themselves. Rather, they believed because they were appointed (τεταγμένοι, another form of τάσσω) to eternal life. The Jews, those who judged themselves unworthy of eternal life, did not believe because a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.24

Once that fullness (πλήρωμα) is achieved, I assume they, too, will be appointed to eternal life and believe. And this, despite the fact that from my limited perspective, they died almost 2,000 years ago. This outlook is informed less by knowledge, the breadth and length and height and depth,25 and more by the love of Christ that surpasses knowledge, that you may be filled with all the fullness (πλήρωμα) of God,26 as Paul prayed. And his prayer continues because I pray it daily for all.

Paul’s defense continued (Acts 22:11-15 ESV):

And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus.

“And one Ananias, a devout27 man according to the law, well spoken of by all (πάντων) the Jews who lived there, came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him. And he said, ‘The God of our fathers appointed (προεχειρίσατο, a form of προχειρίζω) you to know his will, to see the Righteous One and to hear a voice from his mouth; for you will be a witness for him to everyone (πάντας ἀνθρώπους) of what you have seen and heard.

So Paul, appointedto know [God’s] will (τὸ θέλημα αὐτοῦ),28 wrote: [Christ] we proclaim, warning everyone (πάντα ἄνθρωπον) and teaching everyone (πάντα ἄνθρωπον) with all wisdom, that we may present everyone (πάντα ἄνθρωπον) mature in Christ,29 following Ananias’ prophetic word, you will be a witness for him to everyone (πάντας ἀνθρώπους) of what you have seen and heard.30

After Paul appealed (Acts 25:8-12) to Caesar, the new governor Festus asked King Agrippa for advice about the charge (Acts 25:13-27) to send with Paul. Near the end of his defense before Festus and Agrippa Paul said (Acts 26:19-29 ESV):

Therefore, O King Agrippa, I was not disobedient (ἀπειθὴς) to the heavenly vision, but declared31 first to those in Damascus, then32 in Jerusalem and throughout33 all (πᾶσαν) the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. For this reason the34 Jews seized me in35 the temple and tried to kill me. To this day I have had the help that comes from36 God, and so I stand here testifying37 both to small and great, saying nothing but what the prophets and Moses38 said would come to pass: that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both39 to our people and to the Gentiles.”

And as he was saying these things in his defense, Festus said40 with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind.” But Paul41 said, “I am not out of my mind, most excellent Festus, but42 I am speaking true and rational words. For the king knows about these things, and to him I speak boldly. For I am persuaded that none of these things has escaped his notice, for this has43 not been done in a corner. King Agrippa, do you believe the prophets? I know that you believe.” And Agrippa said44 to Paul, “In a short time would you persuade me to be45 a Christian?” And Paul said,46 “Whether short or long,47 I would to God that not only you but also all (πάντας) who hear me this day might become such as I48 am—except for these chains.”

Here πάντας was clearly limited in Paul’s mind to those who heard him that day making that defense at that trial. And εὐξαίμην ἂν translated I would (NET: I pray) here was a 1st person form of the verb εὔχομαι in the optative mood:

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.49

Yet, I too am hearing and believing his defense. Paul prayed or hoped or wished or willed to God (τῷ θεῷ), who is able to do far more abundantly than all that we ask or think.50 And as I recall all that I can see that God has done to fulfill Ananias’ prophecy concerning Paul, you will be a witness for him to everyone (πάντας ἀνθρώπους) of what you have seen and heard,51 it becomes easier to believe what I can’t necessarily see: Him we proclaim, warning everyone (πάντα ἄνθρωπον) and teaching everyone (πάντα ἄνθρωπον) with all wisdom, that we [will52] present everyone (πάντα ἄνθρωπον) mature in Christ.53

Why? How? And I, when I am lifted up from the earth, Jesus said, will draw all people to myself.54

According to a note (13) in the NET Paul quoted from Genesis 15:6. The table below compares the Greek of Paul’s quotation to that of the Septuagint.

Galatians 3:6b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Galatians 3:6b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Abraham believed God, and it was credited to him as righteousness Abram believed God, and it was reckoned to him as righteousness Abram believed God, and it was counted to him for righteousness

The table mentioned above follows.

Occurrences of πάντας in Acts

Reference NET Parallel Greek ESV
Acts 4:33 χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς great grace was upon them all
Acts 5:5 καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας And great fear came upon all who heard of it
Acts 5:11 καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα and upon all who heard of these things
Acts 9:14 πάντας τοὺς ἐπικαλουμένους τὸ ὄνομα σου all who call on your name
Acts 9:40 ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος But Peter put them all outside
Acts 10:38 ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου healing all who were oppressed by the devil
Acts 10:44 ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον the Holy Spirit fell on all who heard the word
Acts 11:23 παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν τῷ κυρίῳ he exhorted them all to remain faithful to the Lord with steadfast purpose
Acts 17:30 τὰ νῦν |παραγγέλλει| τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν but now he commands all people everywhere to repent
Acts 18:2 διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης because Claudius had commanded all the Jews to leave Rome
Acts 18:23 |ἐπι|στηρίζων πάντας τοὺς μαθητάς strengthening all the disciples
Acts 19:10 πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν all the residents of Asia
Acts 19:17 ἐπέπεσεν φόβος ἐπὶ πάντας αὐτοὺς fear fell upon them all
Acts 21:21 ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους you teach all the Jews who are among the Gentiles to forsake Moses
Acts 21:28 οὗτος ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων This is the man who is teaching everyone everywhere against the people and the law and this place.
Acts 22:15 ἔσῃ μάρτυς αὐτῷ πρὸς πάντας ἀνθρώπους you will be a witness for him to everyone
Acts 26:29 ἀλλὰ καὶ πάντας τοὺς ἀκούοντας μου σήμερον but also all who hear me this day
Acts 27:24 κεχάρισται σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ God has granted you all those who sail with you.
Acts 27:44 καὶ οὕτως ἐγένετο πάντας διασωθῆναι ἐπὶ τὴν γῆν And so it was that all were brought safely to land.
Acts 28:2 ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς for they kindled a fire and welcomed us all
Acts 28:30 καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν and welcomed all who came to him

Tables comparing the Greek of Colossians 1:24; Acts 21:40; 22:1; 22:3; 21:20-22; 21:28, 29; 21:31; 22:7; 22:9; Luke 7:9; Acts 13:48; 22:12; 26:20-26 and 26:28, 29 in the NET and KJV follow.

Colossians 1:24 (NET)

Colossians 1:24 (KJV)

Now I rejoice in my sufferings for you, and I fill up in my physical body—for the sake of his body, the church—what is lacking in the sufferings of Christ. Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

Colossians 1:24 (NET Parallel Greek)

Colossians 1:24 (Stephanus Textus Receptus)

Colossians 1:24 (Byzantine Majority Text)

Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία νυν χαιρω εν τοις παθημασιν μου υπερ υμων και ανταναπληρω τα υστερηματα των θλιψεων του χριστου εν τη σαρκι μου υπερ του σωματος αυτου ο εστιν η εκκλησια νυν χαιρω εν τοις παθημασιν υπερ υμων και ανταναπληρω τα υστερηματα των θλιψεων του χριστου εν τη σαρκι μου υπερ του σωματος αυτου ο εστιν η εκκλησια

Acts 21:40 (NET)

Acts 21:40 (KJV)

When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic, And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

Acts 21:40 (NET Parallel Greek)

Acts 21:40 (Stephanus Textus Receptus)

Acts 21:40 (Byzantine Majority Text)

ἐπιτρέψαντος δὲ αὐτοῦ ὁ Παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισεν τῇ χειρὶ τῷ λαῷ. πολλῆς δὲ σιγῆς γενομένης προσεφώνησεν τῇ Ἑβραΐδι διαλέκτῳ λέγων επιτρεψαντος δε αυτου ο παυλος εστως επι των αναβαθμων κατεσεισεν τη χειρι τω λαω πολλης δε σιγης γενομενης προσεφωνησεν τη εβραιδι διαλεκτω λεγων επιτρεψαντος δε αυτου ο παυλος εστως επι των αναβαθμων κατεσεισεν τη χειρι τω λαω πολλης δε σιγης γενομενης προσεφωνει τη εβραιδι διαλεκτω λεγων

Acts 22:1 (NET)

Acts 22:1 (KJV)

“Brothers and fathers, listen to my defense that I now make to you.” Men, brethren, and fathers, hear ye my defence which I make now unto you.

Acts 22:1 (NET Parallel Greek)

Acts 22:1 (Stephanus Textus Receptus)

Acts 22:1 (Byzantine Majority Text)

῎Ανδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας ανδρες αδελφοι και πατερες ακουσατε μου της προς υμας νυν απολογιας ανδρες αδελφοι και πατερες ακουσατε μου της προς υμας νυνι απολογιας

Acts 22:3 (NET)

Acts 22:3 (KJV)

“I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today. I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

Acts 22:3 (NET Parallel Greek)

Acts 22:3 (Stephanus Textus Receptus)

Acts 22:3 (Byzantine Majority Text)

ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ, παρὰ τοὺς πόδας Γαμαλιὴλ πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστε σήμερον εγω μεν ειμι ανηρ ιουδαιος γεγεννημενος εν ταρσω της κιλικιας ανατεθραμμενος δε εν τη πολει ταυτη παρα τους ποδας γαμαλιηλ πεπαιδευμενος κατα ακριβειαν του πατρωου νομου ζηλωτης υπαρχων του θεου καθως παντες υμεις εστε σημερον εγω μεν ειμι ανηρ ιουδαιος γεγεννημενος εν ταρσω της κιλικιας ανατεθραμμενος δε εν τη πολει ταυτη παρα τους ποδας γαμαλιηλ πεπαιδευμενος κατα ακριβειαν του πατρωου νομου ζηλωτης υπαρχων του θεου καθως παντες υμεις εστε σημερον

Acts 21:20-22 (NET)

Acts 21:20-22 (KJV)

When they heard this, they praised God. Then they said to him, “You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law. And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

Acts 21:20 (NET Parallel Greek)

Acts 21:20 (Stephanus Textus Receptus)

Acts 21:20 (Byzantine Majority Text)

Οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεὸν εἶπον τε αὐτῷ· Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν οι δε ακουσαντες εδοξαζον τον κυριον ειπον τε αυτω θεωρεις αδελφε ποσαι μυριαδες εισιν ιουδαιων των πεπιστευκοτων και παντες ζηλωται του νομου υπαρχουσιν οι δε ακουσαντες εδοξαζον τον κυριον ειποντες αυτω θεωρεις αδελφε ποσαι μυριαδες εισιν ιουδαιων των πεπιστευκοτων και παντες ζηλωται του νομου υπαρχουσιν
They have been informed about you—that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs. And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

Acts 21:21 (NET Parallel Greek)

Acts 21:21 (Stephanus Textus Receptus)

Acts 21:21 (Byzantine Majority Text)

κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν κατηχηθησαν δε περι σου οτι αποστασιαν διδασκεις απο μωσεως τους κατα τα εθνη παντας ιουδαιους λεγων μη περιτεμνειν αυτους τα τεκνα μηδε τοις εθεσιν περιπατειν κατηχηθησαν δε περι σου οτι αποστασιαν διδασκεις απο μωυσεως τους κατα τα εθνη παντας ιουδαιους λεγων μη περιτεμνειν αυτους τα τεκνα μηδε τοις εθεσιν περιπατειν
What then should we do? They will no doubt hear that you have come. What is it therefore? the multitude must needs come together: for they will hear that thou art come.

Acts 21:22 (NET Parallel Greek)

Acts 21:22 (Stephanus Textus Receptus)

Acts 21:22 (Byzantine Majority Text)

τί οὖν ἐστιν; πάντως ἀκούσονται ὅτι ἐλήλυθας τι ουν εστιν παντως δει πληθος συνελθειν ακουσονται γαρ οτι εληλυθας τι ουν εστιν παντως δει πληθος συνελθειν ακουσονται γαρ οτι εληλυθας

Acts 21:28, 29 (NET)

Acts 21:28, 29 (KJV)

shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!” Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

Acts 21:28 (NET Parallel Greek)

Acts 21:28 (Stephanus Textus Receptus)

Acts 21:28 (Byzantine Majority Text)

κράζοντες· ἄνδρες Ἰσραηλῖται, βοηθεῖτε· οὗτος ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ ῞Ελληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον κραζοντες ανδρες ισραηλιται βοηθειτε ουτος εστιν ο ανθρωπος ο κατα του λαου και του νομου και του τοπου τουτου παντας πανταχου διδασκων ετι τε και ελληνας εισηγαγεν εις το ιερον και κεκοινωκεν τον αγιον τοπον τουτον κραζοντες ανδρες ισραηλιται βοηθειτε ουτος εστιν ο ανθρωπος ο κατα του λαου και του νομου και του τοπου τουτου παντας πανταχου διδασκων ετι τε και ελληνας εισηγαγεν εις το ιερον και κεκοινωκεν τον αγιον τοπον τουτον
(For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.) (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

Acts 21:29 (NET Parallel Greek)

Acts 21:29 (Stephanus Textus Receptus)

Acts 21:29 (Byzantine Majority Text)

(ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.) ησαν γαρ προεωρακοτες τροφιμον τον εφεσιον εν τη πολει συν αυτω ον ενομιζον οτι εις το ιερον εισηγαγεν ο παυλος ησαν γαρ εωρακοτες τροφιμον τον εφεσιον εν τη πολει συν αυτω ον ενομιζον οτι εις το ιερον εισηγαγεν ο παυλος

Acts 21:31 (NET)

Acts 21:31 (KJV)

While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion. And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

Acts 21:31 (NET Parallel Greek)

Acts 21:31 (Stephanus Textus Receptus)

Acts 21:31 (Byzantine Majority Text)

Ζητούντων τε αὐτὸν ἀποκτεῖναι ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπείρης ὅτι ὅλη συγχύννεται Ἰερουσαλήμ ζητουντων δε αυτον αποκτειναι ανεβη φασις τω χιλιαρχω της σπειρης οτι ολη συγκεχυται ιερουσαλημ ζητουντων δε αυτον αποκτειναι ανεβη φασις τω χιλιαρχω της σπειρης οτι ολη συγκεχυται ιερουσαλημ

Acts 22:7 (NET)

Acts 22:7 (KJV)

Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

Acts 22:7 (NET Parallel Greek)

Acts 22:7 (Stephanus Textus Receptus)

Acts 22:7 (Byzantine Majority Text)

ἔπεσα τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι· Σαοὺλ Σαούλ, τί με διώκεις επεσον τε εις το εδαφος και ηκουσα φωνης λεγουσης μοι σαουλ σαουλ τι με διωκεις επεσα τε εις το εδαφος και ηκουσα φωνης λεγουσης μοι σαουλ σαουλ τι με διωκεις

Acts 22:9 (NET)

Acts 22:9 (KJV)

Those who were with me saw the light, but did not understand the voice of the one who was speaking to me. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

Acts 22:9 (NET Parallel Greek)

Acts 22:9 (Stephanus Textus Receptus)

Acts 22:9 (Byzantine Majority Text)

οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντος μοι οι δε συν εμοι οντες το μεν φως εθεασαντο και εμφοβοι εγενοντο την δε φωνην ουκ ηκουσαν του λαλουντος μοι οι δε συν εμοι οντες το μεν φως εθεασαντο και εμφοβοι εγενοντο την δε φωνην ουκ ηκουσαν του λαλουντος μοι

Luke 7:9 (NET)

Luke 7:9 (KJV)

When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

Luke 7:9 (NET Parallel Greek)

Luke 7:9 (Stephanus Textus Receptus)

Luke 7:9 (Byzantine Majority Text)

ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτὸν καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν· λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον ακουσας δε ταυτα ο ιησους εθαυμασεν αυτον και στραφεις τω ακολουθουντι αυτω οχλω ειπεν λεγω υμιν ουδε εν τω ισραηλ τοσαυτην πιστιν ευρον ακουσας δε ταυτα ο ιησους εθαυμασεν αυτον και στραφεις τω ακολουθουντι αυτω οχλω ειπεν λεγω υμιν ουτε εν τω ισραηλ τοσαυτην πιστιν ευρον

Acts 13:48 (NET)

Acts 13:48 (KJV)

When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Acts 13:48 (NET Parallel Greek)

Acts 13:48 (Stephanus Textus Receptus)

Acts 13:48 (Byzantine Majority Text)

Ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ |κυρίου| καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον ακουοντα δε τα εθνη εχαιρον και εδοξαζον τον λογον του κυριου και επιστευσαν οσοι ησαν τεταγμενοι εις ζωην αιωνιον ακουοντα δε τα εθνη εχαιρεν και εδοξαζον τον λογον του κυριου και επιστευσαν οσοι ησαν τεταγμενοι εις ζωην αιωνιον

Acts 22:12 (NET)

Acts 22:12 (KJV)

A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there, And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,

Acts 22:12 (NET Parallel Greek)

Acts 22:12 (Stephanus Textus Receptus)

Acts 22:12 (Byzantine Majority Text)

Ἁνανίας δέ τις, ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων Ἰουδαίων ανανιας δε τις ανηρ ευσεβης κατα τον νομον μαρτυρουμενος υπο παντων των κατοικουντων ιουδαιων ανανιας δε τις ανηρ ευσεβης κατα τον νομον μαρτυρουμενος υπο παντων των κατοικουντων ιουδαιων

Acts 26:20-26 (NET)

Acts 26:20-26 (KJV)

but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance. But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.

Acts 26:20 (NET Parallel Greek)

Acts 26:20 (Stephanus Textus Receptus)

Acts 26:20 (Byzantine Majority Text)

ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτον τε καὶ Ἱεροσολύμοις, πᾶσαν τε τὴν χώραν τῆς Ἰουδαίας καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας αλλα τοις εν δαμασκω πρωτον και ιεροσολυμοις εις πασαν τε την χωραν της ιουδαιας και τοις εθνεσιν απαγγελλων μετανοειν και επιστρεφειν επι τον θεον αξια της μετανοιας εργα πρασσοντας αλλα τοις εν δαμασκω πρωτον και ιεροσολυμοις εις πασαν τε την χωραν της ιουδαιας και τοις εθνεσιν απαγγελλων μετανοειν και επιστρεφειν επι τον θεον αξια της μετανοιας εργα πρασσοντας
For this reason the Jews, after they seized me while I was in the temple courts, were trying to kill me. For these causes the Jews caught me in the temple, and went about to kill me.

Acts 26:21 (NET Parallel Greek)

Acts 26:21 (Stephanus Textus Receptus)

Acts 26:21 (Byzantine Majority Text)

ἕνεκα τούτων με Ἰουδαῖοι συλλαβόμενοι [ὄντα] ἐν τῷ ἱερῷ ἐπειρῶντο διαχειρίσασθαι ενεκα τουτων με οι ιουδαιοι συλλαβομενοι εν τω ιερω επειρωντο διαχειρισασθαι ενεκα τουτων οι ιουδαιοι με συλλαβομενοι εν τω ιερω επειρωντο διαχειρισασθαι
I have experienced help from God to this day, and so I stand testifying to both small and great, saying nothing except what the prophets and Moses said was going to happen: Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:

Acts 26:22 (NET Parallel Greek)

Acts 26:22 (Stephanus Textus Receptus)

Acts 26:22 (Byzantine Majority Text)

ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωϋσῆς επικουριας ουν τυχων της παρα του θεου αχρι της ημερας ταυτης εστηκα μαρτυρουμενος μικρω τε και μεγαλω ουδεν εκτος λεγων ων τε οι προφηται ελαλησαν μελλοντων γινεσθαι και μωσης επικουριας ουν τυχων της παρα του θεου αχρι της ημερας ταυτης εστηκα μαρτυρομενος μικρω τε και μεγαλω ουδεν εκτος λεγων ων τε οι προφηται ελαλησαν μελλοντων γινεσθαι και μωυσης
that the Christ was to suffer and be the first to rise from the dead, to proclaim light both to our people and to the Gentiles.” That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Acts 26:23 (NET Parallel Greek)

Acts 26:23 (Stephanus Textus Receptus)

Acts 26:23 (Byzantine Majority Text)

εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν ει παθητος ο χριστος ει πρωτος εξ αναστασεως νεκρων φως μελλει καταγγελλειν τω λαω και τοις εθνεσιν ει παθητος ο χριστος ει πρωτος εξ αναστασεως νεκρων φως μελλει καταγγελλειν τω λαω και τοις εθνεσιν
As Paul was saying these things in his defense, Festus exclaimed loudly, “You have lost your mind, Paul! Your great learning is driving you insane!” And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.

Acts 26:24 (NET Parallel Greek)

Acts 26:24 (Stephanus Textus Receptus)

Acts 26:24 (Byzantine Majority Text)

Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγάλῃ τῇ φωνῇ φησιν· μαίνῃ, Παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει ταυτα δε αυτου απολογουμενου ο φηστος μεγαλη τη φωνη εφη μαινη παυλε τα πολλα σε γραμματα εις μανιαν περιτρεπει ταυτα δε αυτου απολογουμενου ο φηστος μεγαλη τη φωνη εφη μαινη παυλε τα πολλα σε γραμματα εις μανιαν περιτρεπει
But Paul replied, “I have not lost my mind, most excellent Festus, but am speaking true and rational words. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.

Acts 26:25 (NET Parallel Greek)

Acts 26:25 (Stephanus Textus Receptus)

Acts 26:25 (Byzantine Majority Text)

ὁ δὲ Παῦλος· οὐ μαίνομαι, φησίν, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ρήματα ἀποφθέγγομαι ο δε ου μαινομαι φησιν κρατιστε φηστε αλλ αληθειας και σωφροσυνης ρηματα αποφθεγγομαι ο δε ου μαινομαι φησιν κρατιστε φηστε αλλα αληθειας και σωφροσυνης ρηματα αποφθεγγομαι
For the king knows about these things, and I am speaking freely to him because I cannot believe that any of these things has escaped his notice, for this was not done in a corner. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.

Acts 26:26 (NET Parallel Greek)

Acts 26:26 (Stephanus Textus Receptus)

Acts 26:26 (Byzantine Majority Text)

ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεὺς πρὸς ὃν |καὶ| παρρησιαζόμενος λαλῶ, λανθάνειν γὰρ αὐτόν [τι] τούτων οὐ πείθομαι οὐθέν· οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο επισταται γαρ περι τουτων ο βασιλευς προς ον και παρρησιαζομενος λαλω λανθανειν γαρ αυτον τι τουτων ου πειθομαι ουδεν ου γαρ εστιν εν γωνια πεπραγμενον τουτο επισταται γαρ περι τουτων ο βασιλευς προς ον και παρρησιαζομενος λαλω λανθανειν γαρ αυτον τι τουτων ου πειθομαι ουδεν ου γαρ εν γωνια πεπραγμενον τουτο

Acts 26:28, 29 (NET)

Acts 26:28, 29 (KJV)

Agrippa said to Paul, “In such a short time are you persuading me to become a Christian?” Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

Acts 26:28 (NET Parallel Greek)

Acts 26:28 (Stephanus Textus Receptus)

Acts 26:28 (Byzantine Majority Text)

ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον· ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι ο δε αγριππας προς τον παυλον εφη εν ολιγω με πειθεις χριστιανον γενεσθαι ο δε αγριππας προς τον παυλον εφη εν ολιγω με πειθεις χριστιανον γενεσθαι
Paul replied, “I pray to God that whether in a short or a long time not only you but also all those who are listening to me today could become such as I am, except for these chains.” And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

Acts 26:29 (NET Parallel Greek)

Acts 26:29 (Stephanus Textus Receptus)

Acts 26:29 (Byzantine Majority Text)

ὁ δὲ Παῦλος· εὐξαίμην ἂν τῷ θεῷ καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντας μου σήμερον γενέσθαι τοιούτους ὁποῖος καὶ ἐγώ εἰμι παρεκτὸς τῶν δεσμῶν τούτων ο δε παυλος ειπεν ευξαιμην αν τω θεω και εν ολιγω και εν πολλω ου μονον σε αλλα και παντας τους ακουοντας μου σημερον γενεσθαι τοιουτους οποιος καγω ειμι παρεκτος των δεσμων τουτων ο δε παυλος ειπεν ευξαιμην αν τω θεω και εν ολιγω και εν πολλω ου μονον σε αλλα και παντας τους ακουοντας μου σημερον γενεσθαι τοιουτους οποιος καγω ειμι παρεκτος των δεσμων τουτων

1 John 12:32 (ESV)

3 Here, all was added by the translators apparently. NET: Toward this goal I also labor, struggling according to his power that powerfully works in me.

4 Colossians 1:29 (ESV)

5 From THE UNIVERSAL MAGNET, Alexander Maclaren’s Expositions of Holy Spripture, John 12:32

8 The Stephanus Textus Receptus and Byzantine Majority Text had μεν (KJV: verily) here. The NET parallel Greek text and NA28 did not.

9 Acts 21:17a (ESV) Table

13 The Stephanus Textus Receptus and Byzantine Majority Text had δει πληθος συνελθεινγαρ (KJV: the multitude mustcome together: for) here. The NET parallel Greek text and NA28 did not.

14 The NET parallel Greek text and NA28 had πανταχῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had πανταχου (KJV: every where).

16 The NET parallel Greek text and NA28 had τε (NET: While) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

19 The Stephanus Textus Receptus and Byzantine Majority Text had και εμφοβοι εγενοντο (KJV: and were afraid) here. The NET parallel Greek text and NA28 did not.

21 Acts 22:10a (ESV)

22 Galatians 3:6b (ESV)

24 Romans 11:25c (ESV) Table

25 Ephesians 3:18b (ESV) Table

26 Ephesians 3:19b (ESV) The NET reads: so that you will be filled up to all the fullness of God. Here, the translators chose to translate πληρωθῆτε, a form of the verb πληρόω in the subjunctive mood (ESV: you may be filled), as if it were in the future tense and indicative mood (NET: you will be filled up) because it is in a result clause.

28 Acts 22:14a (ESV)

29 Colossians 1:28 (ESV) Table

30 Acts 22:15 (ESV)

32 The NET parallel Greek text and NA28 had τε καὶ (NET: and then) here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply και (KJV: and).

33 The Stephanus Textus Receptus and Byzantine Majority Text had εις (KJV: throughout) here. The NET parallel Greek text and NA28 did not.

35 The NET parallel Greek text and NA28 had ὄντα (NET: while I was) preceding in. The Stephanus Textus Receptus and Byzantine Majority Text did not.

36 The NET parallel Greek text and NA28 had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα (KJV: of).

40 The NET parallel Greek text and NA28 had φησιν (NET: exclaimed) here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφη (KJV: said).

41 The NET parallel Greek text and NA28 had Παῦλος (NET: Paul) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

45 The NET parallel Greek text and NA28 had ποιῆσαι (NET: to become) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γενεσθαι (KJV: to be).

47 The NET parallel Greek text and NA28 had μεγάλῳ (NET: a long time) here, where the Stephanus Textus Receptus and Byzantine Majority Text had πολλω (KJV: altogether).

50 Ephesians 3:20b (ESV) Table

51 Acts 22:15 (ESV)

52 “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”
From Subjunctive Mood, Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

53 Colossians 1:28 (ESV) Table

54 John 12:32 (ESV)