Exploration, Part 10

I shared the previous essay with my Pastor. “Jesus didn’t call his hearers/followers actors,” he said. That’s true. He called their teachers and leaders actors. That the term also applied to his hearers/followers was my inference from Jesus’ words to the Jews who had believed him1 (and continued to believe Him). The Greek words translated who had believed were τοὺς πεπιστευκότας, a participle of πιστεύω in the perfect tense:

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

“If you abide in my word,” Jesus said despite their continuing faith, “you are truly my disciples, and you will know the truth, and the truth will set you free.”2

The Greek is: ἐὰν ὑμεῖς μείνητε (if [or, “whenever”] you [plural] abide), a form of μένω in the aorist tense: “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence’, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.”3

It is in the active voice: “Grammatical voice indicates whether the subject [plural you] is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.”4 And μείνητε is in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”5 According to the Koine Greek Lexicon online μείνητε, a form of μένω means: “to remain, stay; to live, dwell, lodge; to adhere to and not contravene; to abide, continue, remain; to remain, last, persist, continue to live; to remain in force; to endure, bear with; to wait for.”

Where are you to remain, stay, to live, dwell, lodge, to abide, continue? What are you to adhere to and not contravene, to endure, bear with, to wait for? What will persist, continue to live, remain in force? The next words are ἐν τῷ λόγῳ τῷ ἐμῷ (“in the word of mine”): Jesus’ understanding of the Scriptures, illuminated by, but not limited to, the words which are highlighted in red in a red letter edition of the New Testament.

The very next word in this wordstring is the adverb ἀληθῶς (ESV: truly). The ESV translators assumed that ἀληθῶς modified ἐστε (ESV: you are) rather than μείνητε (ESV: abide). I want to consider the other occurrences of ἀληθῶς in John’s writing along with their translations in the ESV.

Reference

ESV

NA28

John 4:42

They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world [Table].”

τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου

John 6:14

When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world [Table]!”

Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον

Here, in both occurrences the adverb ἀληθῶς (ESV: indeed) modifies ἔστιν (ESV: is), the verb it follows.

Reference

ESV

NA28

John 7:26

And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ [Table]?

καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός

Here, the adverb ἀληθῶς (ESV: really) precedes the verb it modifies ἔγνωσαν (ESV: know).

Reference

ESV

NA28

John 7:40

When6 they heard these words,7 some of the people said, “This really is the Prophet.”

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης

Here again, the adverb ἀληθῶς (ESV: really) modifies ἔστιν (ESV: is), the verb it follows.

Reference

ESV

NA28

John 17:8

For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας

Here, too, the adverb ἀληθῶς (ESV: in truth) modifies the verb it follows, ἔγνωσαν (ESV: theyhave come to know).

Reference

ESV

NA28

John 1:47

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”

Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν

Here it is fairly clear that ἀληθῶς (ESV: indeed) modifies ἔστιν (ESV: there is; e.g., “there is truly no deceit”) rather than λέγει (ESV: said; e.g., “said truly”). But since ἀληθῶς actually occurs between ἴδε (ESV: Behold) and Ἰσραηλίτης (ESV: an Israelite), the translators treated it like a defining characteristic of a true Israelite as much as Jesus’ description of Nathanael. So, I’ll return now with these examples to John 8:31.

Reference

ESV

NA28

John 8:31

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,

Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε

The comma between ἐν τῷ λόγῳ τῷ ἐμῷ (ESV: in my word) and ἀληθῶς (ESV: truly) is not original to the Greek manuscripts. The placement of ἀληθῶς (ESV: truly) seems to function like a conjunction, coordinating and qualifying both clauses: If you abide in my wordtruly μαθηταί μού (ESV: my disciples) ἐστε (ESV: you are). The occurrence of ἀληθῶς in 1 John 2:5 is similar.

Reference

ESV

NA28

1 John 2:5

but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:

ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται· ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν

“But whoever keeps his word truly in him the love of God is perfected.” Peter offered us a profound example of not abiding in Jesus’ word truly.

Matthew 16:21, 22 (ESV)

Mark 8:31, 32 (ESV)

From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again [Table].
And he said this plainly.
And Peter took him aside and began to rebuke him, And Peter took him aside and began to rebuke him.
saying, “Far be it from you, Lord! This shall never happen to you.”

Jesus’ word to the Jews who had believed him8 (and continued to believe Him) continued: and you will know the truth, and the truth will set you free.”9 The Greek was καὶ γνώσεσθε, a form of the verb γινώσκω in the future tense and indicative mood (ESV: and you will know). It is a statement of fact, a promise from Jesus, but it is also in the middle voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).

The 2nd person plural you have something to do with the fulfillment of this promise; namely, abide in Jesus’ word truly, even as the work of an actor if necessary, playing a character by obeying a rule, before Jesus has made you one spirit with Him. What will you know if you abide in Jesus’ word truly? τὴν ἀλήθειαν (ESV: the truth), an accusative form of ἀλήθεια. You will know the only true (ἀληθινὸν, a form of ἀληθινός) God, and Jesus Christ whom [He has] sent.10I am the way, and the truth (ἀλήθεια), and the life,” Jesus said. “No one comes to the Father except through me.”11 [A]nd the truth (καὶ ἀλήθεια) will set you free (ἐλευθερώσει ὑμᾶς). For our freedom Christ has us set free, therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.12

And here is a glimpse of other truth that can be gained from abiding in Jesus’ word truly; namely, the truth about you, specifically your enslavement to sin. But here, like Peter, the Jews who had believed him13 did not abide in Jesus’ word truly (John 8:33-38 ESV):

They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]

Jesus answered them, “Truly, truly, I say to you, everyone who practices ( ποιῶν) sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. I speak of what14 I have seen with my15 Father, and you do what you have heard16 from your father.”17

Here again, though Jesus offered the Jews who had believed him18 another opportunity to abide in his word truly, they did not (John 8:39-41a ESV).

They answered him,19Abraham is our father.” Jesus said to them, “If you were20 Abraham’s children, you would21 be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth (τὴν ἀλήθειαν) that I heard from God. This is not what Abraham did. You are doing the works your father did.”

Again, they did not abide in Jesus’ word truly (John 8:41b-43):

They said22 to him, “We were not born of sexual immorality (πορνείας, a form of πορνεία). We have one Father—even God.” Jesus said to them,23 “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me [Table]. Why do you not understand what I say? It is because you cannot bear to hear my word.

Jesus was less patient with Peter, with whom He had spent much more time, when Peter refused to abide in Jesus’ word truly.

Matthew 16:23 (ESV)

Mark 8:33 (ESV)

But he turned  But turning 
and seeing his disciples, he rebuked Peter
and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man [Table].” and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man [Table].”

Eventually Jesus told the Jews who had believed him24 plainly (John 8:44, 45, 47 ESV):

You are of your father the devil, and your will (θέλετε, a form of the verb θέλω) is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies [Table]. But because I tell the truth, you do not believe me…Whoever is of God (ἐκ τοῦ θεοῦ) hears the words of God (τοῦ θεοῦ). The reason why you do not hear them is that you are not of God (ἐκ τοῦ θεοῦ οὐκ ἐστέ; e.g., at the then present time).”

To call Peter Satan, and to say to the Jews who had believed him,25 You are of your father the devil, truly, I infer that Jesus addressed the old self (τὸν παλαιὸν ἄνθρωπον, aka “the old man”), which belongs to your former manner of life and is corrupt through deceitful desires.26 No new self (τὸν καινὸν ἄνθρωπον, aka “the new man”), created after the likeness of God in true righteousness and holiness,27 existed yet but Jesus.

Only Jesus was free to serve in the new way of the Spirit (ἐν καινότητι πνεύματος),28 while everyone else served in the old way of the written code,29 whether the law, the teaching of the scribes and Pharisees or Jesus’ commands. They were actors by definition, playing a role by obeying rules, no matter how sincerely. Every act of obedience was an act, a determined effort that was contrary to their true nature and actual character until Jesus’ death, resurrection, ascension and the giving of the Holy Spirit.

I continued to be an actor for far too long even after I was born from above, not of blood nor of the will of the flesh nor of the will of man, but of God,30 until I learned the new covenant from the Lord. For our freedom Christ has us set free, therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.31 As Jesus said, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.32 The result ( καρπὸς) of the Holy Spirit is a continuous infusion of God’s own (Galatians 5:22b, 23 ESV):

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

In other words (Matthew 5:48 EXP8):

You will be perfect, therefore, as your heavenly Father is perfect [Table].

Paul relayed part of that perfection to foolish Galatians who attempted to be perfected by the flesh (Galatians 5:24 ESV):

And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

The Greek is οἱ δὲ, And those, τοῦ Χριστοῦ, “of Christ” (the ESV translation—who belong to Christ Jesus—accentuates the possessive aspect of the genitive τοῦ Χριστοῦ), τὴν σάρκα, the flesh, ἐσταύρωσαν, “they” have crucified, σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις, “along with the ‘suffering, misfortune, passion’ and the ‘desire, longing, craving (in a good or bad sense); lust, concupiscence, coveting, a longing (esp. for what is forbidden); something desired in order to possess.’”

This is not a debatable point for those “of Christ” but something to receive through faith:

We know that our old self ( παλαιὸς ἡμῶν ἄνθρωπος; NET: our old man) was crucified with him (συνεσταυρώθη, a passive form of συσταυρόω) in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.33

After He corrected Peter’s thinking—you are not setting your mind on the things of God, but on the things of man [Table]34—Jesus continued (Mark 8:34-38 ESV):

And calling the crowd to him with his disciples, he said to them, “If anyone35 would come after36 me, let him deny himself and take up his cross and follow me. For whoever would37 save his life (τὴν ψυχὴν αὐτοῦ) will lose it, but whoever loses38 his39 life (τὴν ψυχὴν αὐτοῦ) for my sake and the gospel’s will save40 it. For what does it profit41 a man to gain42 the whole world and forfeit43 his soul (τὴν ψυχὴν αὐτοῦ)? For44 what can a man give45 in return for his soul (τὴν ψυχὴν αὐτοῦ)? For46 whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

The Greek words translated let him deny himself were ἀπαρνησάσθω ἑαυτὸν. The phrase is a little redundant but abundantly clear: ἀπαρνησάσθω, an imperative form of ἀπαρνέομαι, a command in the middle voice, means: “to deny, disown, abstain, renounce, reject, refuse” oneself. The reflexive pronoun ἑαυτὸν in the accusative case emphasizes that this denial is not a denial of things but explicitly himself (oneself), the direct object of the verb (NET: he must deny himself), rather than the indirect object (e.g., he must deny himself this, that or the other thing).

Jesus’ example, contemplating his own crucifixion, comes again to mind here (John 12:27, 28a ESV).

“Now is my soul ( ψυχή μου) troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.”

Then privately He prayed to his Father (Mark 14:36 NET):

“Abba, Father, all things are possible for you. Take this cup away from me. Yet not what I will, but what you will.”

This is hypocrisy according to the “more general meaning that we use today: ‘a person who acts in contradiction to his or her stated beliefs or feelings.’”47 And that should tell you everything you need to know about the “more general meaning” of hypocrisy “that we use today.” Jesus did not act as an actor. He demonstrated righteousness in the flesh by denying Himself (Galatians 5:17, 18 ESV).

For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit, you are not under the law.

When I think of the desires of the flesh, I think mostly of sex, especially kinky sex. But the desire to live (or not to be tortured to death) is a more basic desire of the flesh. Despite this most desperate desire of Jesus’ flesh the night He was arrested, He by the Spirit retained the knowledge of God: all things are possible for you. He did not lie to his all-knowing Father about the desire of his flesh: Take this cup away from me. And He denied Himself completely: Yet not what I will (θέλω), but what you will. And the Spirit strengthened Him.

Matthew 26:51-54 (ESV)

Mark 14:46-49 (ESV)

Luke 22:49-53 (ESV)

John 18:10, 11 (ESV)

And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [Table] But how then should the Scriptures be fulfilled, that it must be so?”

And they laid hands48 on him49 and seized him. But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear.50 And Jesus said to them, “Have you come51 out as against a robber, with swords and clubs to capture me? Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.”

And when those who were around him saw what would follow, they said,52 “Lord, shall we strike with the sword?”53 And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, “No more of this!” And he touched his ear and healed him [Table]. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, “Have you come out54 as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) [Table] So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given me?” [Table]

Without taking anything away from the 2nd person plural μείνητε in the active voice, there is another possible way to understand Jesus’ instruction to the Jews who had believed him.55 The Greek words translated my word (τῷ λόγῳ τῷ ἐμῷ) in Jesus’ conditional statement If you abide in my word are in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.

It is possible to understand Jesus’ word as the means by which you abide: “If you abide by means of my word truly my disciples you are,” by oneness with his Spirit rather than as an actor obeying rules: Whoever is of God (ἐκ τοῦ θεοῦ) hears the words of God (τοῦ θεοῦ).56 This is what Paul called ὑπακοὴν πίστεως (Romans 1:5; 16:26), obedience of faith, to distinguish it from a righteousness pursued as if it were based on works.57 I’ll pick this up in another essay.

A table of the occurrences of ἀληθῶς in the New Testament from NA28 as translated in the ESV follows.

Examples of ἀληθῶς in the New Testament

Reference

ESV

NA28

Matthew 14:33

And those in the boat worshiped him, saying, “Truly you are the Son of God.”

οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ

Matthew 26:73

After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.”

Μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ· ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ

Matthew 27:54

When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”

Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες· ἀληθῶς θεοῦ υἱὸς ἦν οὗτος

Mark 14:70

But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.”

ὁ δὲ πάλιν ἠρνεῖτο. Καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ· ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ

Mark 15:39

And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”

Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν· ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν

Luke 9:27

But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.”

λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ

Luke 12:44

Truly, I say to you, he will set him over all his possessions.

ἀληθῶς λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν

Luke 21:3

And he said, “Truly, I tell you, this poor widow has put in more than all of them.

καὶ εἶπεν· ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν

John 1:47

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”

Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν

John 4:42

They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου

John 6:14

When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!”

Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον

John 7:26

And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ?

καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός

John 7:40

When they heard these words, some of the people said, “This really is the Prophet.”

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης

John 8:31

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,

Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε

John 17:8

For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας

Acts 12:11

When Peter came to himself, he said, “Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.”

Καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν· νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν [ὁ] κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων

1 Thessalonians 2:13

And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.

Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ’ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν

1 John 2:5

but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:

ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται· ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν

Tables comparing John 7:40; 8:38; 8:39; 8:41; Mark 8:34-38; 14:46-48; Luke 22:49 and 22:52 in the KJV and NET follow.

John 7:40 (NET)

John 7:40 (KJV)

When they heard these words, some of the crowd began to say, “This really is the Prophet!” Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.

John 7:40 (NET Parallel Greek)

John 7:40 (Stephanus Textus Receptus)

John 7:40 (Byzantine Majority Text)

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτος ἐστιν ἀληθῶς ὁ προφήτης πολλοι ουν εκ του οχλου ακουσαντες τον λογον ελεγον ουτος εστιν αληθως ο προφητης πολλοι ουν εκ του οχλου ακουσαντες τον λογον ελεγον ουτος εστιν αληθως ο προφητης

John 8:38 (NET)

John 8:38 (KJV)

I am telling you the things I have seen while with the Father; as for you, practice the things you have heard from the Father!” I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

John 8:38 (NET Parallel Greek)

John 8:38 (Stephanus Textus Receptus)

John 8:38 (Byzantine Majority Text)

ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε

John 8:39 (NET)

John 8:39 (KJV)

They answered him, “Abraham is our father!” Jesus replied, “If you are Abraham’s children, you would be doing the deeds of Abraham. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

John 8:39 (NET Parallel Greek)

John 8:39 (Stephanus Textus Receptus)

John 8:39 (Byzantine Majority Text)

ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς |ὁ| Ἰησοῦς· εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ |ἐ|ποιεῖτε απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν

John 8:41 (NET)

John 8:41 (KJV)

You people are doing the deeds of your father.” Then they said to Jesus, “We were not born as a result of immorality! We have only one Father, God himself.” Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

John 8:41 (NET Parallel Greek)

John 8:41 (Stephanus Textus Receptus)

John 8:41 (Byzantine Majority Text)

ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ· ἡμεῖς ἐκ πορνείας |οὐ γεγεννήμεθα|, ἕνα πατέρα ἔχομεν τὸν θεόν υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον

Mark 8:34-38 (NET)

Mark 8:34-38 (KJV)

Then Jesus called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me. And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.

Mark 8:34 (NET Parallel Greek)

Mark 8:34 (Stephanus Textus Receptus)

Mark 8:34 (Byzantine Majority Text)

Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς· εἴ τις θέλει ὀπίσω μου |ἀκολουθεῖν|, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι και προσκαλεσαμενος τον οχλον συν τοις μαθηταις αυτου ειπεν αυτοις οστις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι και προσκαλεσαμενος τον οχλον συν τοις μαθηταις αυτου ειπεν αυτοις οστις θελει οπισω μου ακολουθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι
For whoever wants to save his life will lose it, but whoever loses his life because of me and because of the gospel will save it. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.

Mark 8:35 (NET Parallel Greek)

Mark 8:35 (Stephanus Textus Receptus)

Mark 8:35 (Byzantine Majority Text)

ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν |αὐτοῦ| σῶσαι ἀπολέσει αὐτήν· ὃς δ᾿ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν |ἐμοῦ καὶ| τοῦ εὐαγγελίου σώσει αὐτήν ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου και του ευαγγελιου ουτος σωσει αυτην ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την εαυτου ψυχην ενεκεν εμου και του ευαγγελιου ουτος σωσει αυτην
For what benefit is it for a person to gain the whole world, yet forfeit his life? For what shall it profit a man, if he shall gain the whole world, and lose his own soul?

Mark 8:36 (NET Parallel Greek)

Mark 8:36 (Stephanus Textus Receptus)

Mark 8:36 (Byzantine Majority Text)

τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ τι γαρ ωφελησει ανθρωπον εαν κερδηση τον κοσμον ολον και ζημιωθη την ψυχην αυτου τι γαρ ωφελησει ανθρωπον εαν κερδηση τον κοσμον ολον και ζημιωθη την ψυχην αυτου
What can a person give in exchange for his life? Or what shall a man give in exchange for his soul?

Mark 8:37 (NET Parallel Greek)

Mark 8:37 (Stephanus Textus Receptus)

Mark 8:37 (Byzantine Majority Text)

τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου
For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.” Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Mark 8:38 (NET Parallel Greek)

Mark 8:38 (Stephanus Textus Receptus)

Mark 8:38 (Byzantine Majority Text)

ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων ος γαρ αν επαισχυνθη με και τους εμους λογους εν τη γενεα ταυτη τη μοιχαλιδι και αμαρτωλω και ο υιος του ανθρωπου επαισχυνθησεται αυτον οταν ελθη εν τη δοξη του πατρος αυτου μετα των αγγελων των αγιων ος γαρ εαν επαισχυνθη με και τους εμους λογους εν τη γενεα ταυτη τη μοιχαλιδι και αμαρτωλω και ο υιος του ανθρωπου επαισχυνθησεται αυτον οταν ελθη εν τη δοξη του πατρος αυτου μετα των αγγελων των αγιων

Mark 14:46-48 (NET)

Mark 14:46-48 (KJV)

Then they took hold of him and arrested him. And they laid their hands on him, and took him.

Mark 14:46 (NET Parallel Greek)

Mark 14:46 (Stephanus Textus Receptus)

Mark 14:46 (Byzantine Majority Text)

οἱ δὲ ἐπέβαλον τὰς χεῖρας αὐτῷ καὶ ἐκράτησαν αὐτόν οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον
One of the bystanders drew his sword and struck the high priest’s slave, cutting off his ear. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

Mark 14:47 (NET Parallel Greek)

Mark 14:47 (Stephanus Textus Receptus)

Mark 14:47 (Byzantine Majority Text)

εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον
Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?

Mark 14:48 (NET Parallel Greek)

Mark 14:48 (Stephanus Textus Receptus)

Mark 14:48 (Byzantine Majority Text)

Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με

Luke 22:49 (NET)

Luke 22:49 (KJV)

When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?” When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Luke 22:49 (NET Parallel Greek)

Luke 22:49 (Stephanus Textus Receptus)

Luke 22:49 (Byzantine Majority Text)

ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπαν· κύριε, εἰ πατάξομεν ἐν μαχαίρῃ ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα

Luke 22:52 (NET)

Luke 22:52 (KJV)

Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

Luke 22:52 (NET Parallel Greek)

Luke 22:52 (Stephanus Textus Receptus)

Luke 22:52 (Byzantine Majority Text)

Εἶπεν δὲ Ἰησοῦς πρὸς τοὺς παραγενομένους ἐπ᾿ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων

1 John 8:31a (ESV)

2 John 8:31b, 32 (ESV)

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

7 The NET parallel Greek text and NA28 had the plural τῶν λόγων τούτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular τον λογον (KJV: this saying).

8 John 8:31a (ESV)

9 John 8:32 (ESV)

10 John 17:3b (ESV)

11 John 14:6 (ESV)

12 Galatians 5:1b (EXP1) Table

13 John 8:31a (ESV)

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

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

16 The NET parallel Greek text and NA28 had ἠκούσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο εωρακατε (KJV: which ye have seen).

18 John 8:31a (ESV)

19 The NET parallel Greek text and NA28 had καὶ εἶπαν preceding him (KJV: unto him), where the Stephanus Textus Receptus and Byzantine Majority Text had και ειπον (KJV: and said).

20 The NET parallel Greek text and NA28 had ἐστε here (NET: you are), where the Stephanus Textus Receptus and Byzantine Majority Text had ητε (KJV: ye were).

21 The Stephanus Textus Receptus and Byzantine Majority Text had αν at the end of this clause. The NET parallel Greek text and NA28 did not.

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

23 The Stephanus Textus Receptus and Byzantine Majority Text had ουν here (not translated in the KJV). The NET parallel Greek text and NA28 did not.

24 John 8:31a (ESV)

25 Ibid.

26 Ephesians 4:22b (ESV)

27 Ephesians 4:24b (ESV)

28 Romans 7:6b (ESV)

29 Romans 7:6c (ESV)

30 John 1:13b (ESV)

31 Galatians 5:1b (EXP1) Table

32 John 14:26 (ESV) Table

33 Romans 6:6 (ESV)

34 Mark 8:33b (ESV)

35 The NET parallel Greek text and NA28 had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις (KJV: Whosoever).

36 The NET parallel Greek text and NA28 had ἀκολουθεῖν here, an infinitive form of ἀκολουθέω, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν, an infinitive form of ἔρχομαι.

37 The NET parallel Greek text and NA28 had ἐὰν preceding would (NET: wants; KJV: will), where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

39 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had αὐτοῦ following life, where the Byzantine Majority Text had εαυτου preceding it.

40 The Stephanus Textus Receptus and Byzantine Majority Text had ουτος (KJV: the same) preceding save. The NET parallel Greek text and NA28 did not.

41 The NET parallel Greek text and NA28 had ὠφελεῖ (NET: benefit is it) here, a form of ὠφελέω in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ωφελησει (KJV: shall it profit) in the future tense.

42 The NET parallel Greek text and NA28 had κερδῆσαι here, an infinitive form of κερδαίνω, where the Stephanus Textus Receptus and Byzantine Majority Text had εαν κερδηση (KJV: if he shall gain) in the aorist tense and subjunctive mood.

43 The NET parallel Greek text and NA28 had ζημιωθῆναι here, an infinitive form of ζημιόω, where the Stephanus Textus Receptus and Byzantine Majority Text had ζημιωθη (KJV: lose) in the subjunctive mood.

44 The Stephanus Textus Receptus and Byzantine Majority Text had η (KJV: Or) here, where the NET parallel Greek text and NA28 had γὰρ.

45 The NET parallel Greek text and NA28 had δοῖ here, a form of δίδωμι in the 2nd aorist tense and subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had δωσει (KJV: shall…give) in the future tense and indicative mood.

46 The NET parallel Greek text and NA28 had ἐὰν (NET: if) here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

48 The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) here. The NET parallel Greek text and NA28 did not.

49 The NET parallel Greek text and NA28 had αὐτῷ (NET: of him) here, where the Stephanus Textus Receptus and Byzantine Majority Text had επ αυτον (KJV: on him).

51 The NET parallel Greek text and NA28 had ἐξήλθατε here, a form of ἐξέρχομαι in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had εξηλθετε (KJV: Are ye come out) in the 2nd aorist tense.

52 The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον αυτω (KJV: said unto him).

55 John 8:31a (ESV)

56 John 8:47a (ESV)

57 Romans 9:32b (ESV) Table

Romans, Part 91

Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned.  Avoid[1] them![2]  The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω).  Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place[3] or under a basket, but on a lampstand, so that those who come in can see the light.[4]  Your eye is the lamp of your body.  When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness.  Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness.  If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching.  I can’t say now if I learned the teaching I was taught by others or misunderstood them, too.  A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord[5] in one place.[6]  As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity.  I’m not saying he was wrong to do that.  Being with one accord sounds a lot like the English word unity to me, too.  Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία.  And I used the word some because I only searched the eleven English language Bibles contained in my Bible software.  So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit.  Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another.  And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ.  Jesus knows everything his Holy Spirit has done to guide [us] into all truth.  And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week.  He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service.  I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen.  For what can be seen is temporary, but what cannot be seen is eternal.[7]  I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing.  But looking at calms me that σκοπέω means more than a casual or fearful glance.  And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided.  In other words, I will decide that God did not bring such people into my life for my benefit.  Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.  Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose.  Instead of being motivated by[9] selfish ambition or[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself.  Each of you should be concerned[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others[12] as well.[13]  To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,[14] just as you have us as an example.[15]  He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung![16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness.  My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like[17] him in his death, and so, somehow, to attain to the resurrection from[18] the dead…

I strive to lay hold of that for which Christ[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward[20] the prize of the upward call of God in Christ Jesus.  Therefore let those of us who are “perfect” embrace this point of view.  If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways.  That seems so much more important than putting them into a position where they must submit to me.  Nevertheless, Paul concluded, let us live up to the standard that we have already attained.[21]  And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.  Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully?  Those who create dissensions and obstacles contrary to the teaching that [they] learned.  The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία).  Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men?  For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not[23] carnal?[24]

Who[25] then is Paul, and who[26] is Apollos, but[27] ministers[28] through whom you believed, as the Lord gave to each one?  I planted, Apollos watered, but[29] God gave the increase.  So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit.  There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.”  However, if you continually bite and devour one another, beware that you are not consumed by one another.  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions (διχοστασίαι, another form of διχοστασία), factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.[31]  I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above.  Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them.  The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[32] as a fountain of water springing up to eternal life.[33]  And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit.  One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other.  If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned.  The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον).   Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man.  The field is the world and the good (καλὸν, a form of καλός) seed are the people of the kingdom.  The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil.  The harvest is the end of the[35] age, and the reapers are angels.  As the poisonous weeds are collected and burned[36] with fire, so it will be at the end of the[37] age.  The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers.  They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)

Daniel 3:6b (Septuagint BLB)

Daniel 3:6b (Septuagint Elpenor)

βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην

Matthew 13:42 (NET)

Daniel 3:6b (NETS)

Daniel 3:6b (English Elpenor)

They will throw them into the fiery furnace Will be thrown in the furnace blazing with fire he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil.  Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create.  But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)

Luke 17:1, 2 (NET)

But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around[39] his neck and to be drowned in the open sea. Jesus said to his[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)!  It is[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the[43] person through whom they (σκάνδαλον) come. It would be better for him to have a millstone[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causesto sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong.  Most in Israel stumbled over Jesus: They stumbled[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one[46] who believes in him will not be put to shame.”[47]  So you who believe see his value, but for those who do not believe,[48] the stone[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).[50]  But I would be brazen indeed to suggest that Jesus caused Israel to sinThey stumble because they disobey the word, as they were destined to do.[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do.  So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him.  Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt.  I asked why.  The answer was that they would cause other young women to sin.  But which was more offensive, more conducive to unbelief?  Young women proving that What is born of the flesh is flesh,[52] or the way their Christian elders treated them?  Now, with the threat of abortion, most are treated better.  Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion?  But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of Godrevealed from heaven against[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever![54]  Many of our own children suffer his wrath in this way.  So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy[55] that has angered Him so.  Jesus’ teaching continued:

Matthew 18:8, 9 (NET)

Luke 17:3, 4 (NET)

If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), cut it off and throw it away.  It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire. Watch yourselves!  If your brother sins, rebuke him.  If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), tear it out and throw it away.  It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell. Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally.  After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4.  The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address.  He was not referencing offices (1 Corinthians 12:12-26) in a local church.  I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others.  Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω.  And I have quoted it elsewhere as if it referred to generic sin.  It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ.  As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.  So Peter took him aside and began to rebuke (ἐπιτιμᾶν, another form of ἐπιτιμάω) him: “God forbid, Lord!  This must not happen to you!”  But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block (σκάνδαλον; KJV: an offence) to me,[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah.  It is important to pay very close attention to the teachingGod’s interests rather than man’s.  And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute.  (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.)  Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω).  “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God.  All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;[57] there is no one who shows[58] kindness, not even one.”[59]  And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his[60] tongue from evil and his[61] lips from uttering deceit.  And[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός).  It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teachingFor these are the kind who do not serve our Lord Christ,[63] Paul continued, but their own appetites.  By their smooth talk and flattery they deceive the minds of the naive.[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)

Romans 16:17 (KJV)

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! Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)

Luke 11:33 (KJV)

No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν. ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)

Philippians 2:1 (KJV)

Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)

Philippians 2:3, 4 (KJV)

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων
Each of you should be concerned not only about your own interests, but about the interests of others as well. Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

μὴ τὰ ἑαυτῶν |ἕκαστος| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)

Philippians 3:17 (KJV)

Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)

Philippians 3:8 (KJV)

More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)

Philippians 3:10-12 (KJV)

My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου
and so, somehow, to attain to the resurrection from the dead. If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν ει πως καταντησω εις την εξαναστασιν των νεκρων ει πως καταντησω εις την εξαναστασιν των νεκρων
Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ] ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου
Philippians 3:14 (NET)

Philippians 3:14 (KJV)

with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)

Philippians 3:16 (KJV)

Nevertheless, let us live up to the standard that we have already attained. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)

1 Corinthians 3:3-6 (KJV)

for you are still influenced by the flesh.  For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε
For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε
What is Apollos, really?  Or what is Paul?  Servants through whom you came to believe, and each of us in the ministry the Lord gave us. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν
I planted, Apollos watered, but God caused it to grow. I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν
Matthew 13:39, 40 (NET)

Matthew 13:39, 40 (KJV)

and the enemy who sows them is the devil.  The harvest is the end of the age, and the reapers are angels. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν
As the poisonous weeds are collected and burned with fire, so it will be at the end of the age. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)

Matthew 13:29 (KJV)

But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)

Matthew 18:6, 7 (KJV)

But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης
Woe to the world because of stumbling blocks)!  It is necessary that stumbling blocks come, but woe to the person through whom they come. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται
Luke 17:1, 2 (NET)

Luke 17:1, 2 (KJV)

Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come! Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται
It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)

Romans 9:32, 33 (KJV)

Why not?  Because they pursued it not by faith but (as if it were possible) by works.  They stumbled over the stumbling stone, Wherefore?  Because they sought it not by faith, but as it were by the works of the law.  For they stumbled at that stumblingstone;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος
just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.” As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)

1 Peter 2:7 (KJV)

So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone, Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας
Matthew 16:23 (NET)

Matthew 16:23 (KJV)

But he turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων
Romans 3:12 (NET)

Romans 3:12 (KJV)

All have turned away, together they have become worthless; there is no one who shows kindness, not even one.” They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν || ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος
1 Peter 3:10, 11 (NET)

1 Peter 3:10, 11 (KJV)

For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text

ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον, ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον
And he must turn away from evil and do good; he must seek peace and pursue it. Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)

Romans 16:18 (KJV)

For these are the kind who do not serve our Lord Christ, but their own appetites.  By their smooth talk and flattery they deceive the minds of the naive. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

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
Galatians 4:19 (NET)

Galatians 4:19 (KJV)

My children – I am again undergoing birth pains until Christ is formed in you! My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

|τέκνα| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

[1] The NET parallel Greek text and NA28 had ἐκκλίνετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκλινατε.

[2] Romans 16:17 (NET)

[3] The NET parallel Greek text, NA28 and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

[4] The NET parallel Greek text and NA28 had φῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had φεγγος.

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA28 had ὁμοῦ (NET: together).

[6] Acts 2:1 (NKJV) Table

[7] 2 Corinthians 4:17, 18 (NET)

[8] The NET parallel Greek text, NA28 and Byzantine Majority Text had τις here, where the Stephanus Textus Receptus had τινα.

[9] The NET parallel Greek text and NA28 had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

[10] The NET parallel Greek text and NA28 had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

[11] The NET parallel Greek text and NA28 had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Lookon).

[12] The NET parallel Greek text and NA28 had ἕκαστοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκαστος.

[13] Philippians 2:1-4 (NET)

[14] The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ουτως (KJV: so).

[15] Philippians 3:17 (NET)

[16] The Stephanus Textus Receptus and Byzantine Majority Text had ειναι following dung.  The NET parallel Greek text and NA28 did not.

[17] The NET parallel Greek text and NA28 had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

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

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

[20] The NET parallel Greek text and NA28 had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι.

[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here.  The NET parallel Greek text and NA28 did not.

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

[23] The Stephanus Textus Receptus and Byzantine Majority Text had ουχι here, where the NET parallel Greek text and NA28 had οὐκ.

[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA28 had ἄνθρωποι (NET: merely human).

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

[26] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA28 had τί.

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

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

[29] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had αλλ here, where the NET parallel Greek text had ἀλλὰ.

[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

[31] Galatians 5:24 (NET)

[32] Galatians 5:22b, 23a (NET) Table

[33] John 4:14b (NET) Table

[34] Galatians 5:25, 26 (NET)

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

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

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

[38] Matthew 13:29b (NET)

[39] The NET parallel Greek text and NA28 had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

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

[41] The NET parallel Greek text and NA28 had πλὴν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

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

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

[44] The Greek words translated millstone in the NET parallel Greek text and NA28 were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

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

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

[47] Romans 9:32b, 33 (NET)

[48] The NET parallel Greek text and NA28 had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

[49] The NET parallel Greek text and NA28 had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

[50] 1 Peter 2:7, 8a (NET)

[51] 1 Peter 2:8b (NET)

[52] John 3:6a (NET)

[53] Romans 1:18a (NET)

[54] Romans 1:25 (NET)

[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation.  Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV).  I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action.  During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way.  Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy.  This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

[56] The NET parallel Greek text and NA28 had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

[57] The NET parallel Greek text and NA28 had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they arebecome unprofitable).

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

[59] Romans 3:10b-12 (NET)

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

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

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

[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ.  The NET parallel Greek text and NA28 did not.

[64] Romans 16:18 (NET)