This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2] The atonement of Aaron and his sons continued:
| Exodus 29:19-21 (NET) |
Leviticus 8:22-24, 30 (NET) |
| You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, | Then he presented the second ram, the ram of ordination (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις), and Aaron and his sons laid their hands on the head of the ram |
| and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, and then splash the blood all around on the altar. | and he slaughtered it. Moses then took some of its blood and put it on Aaron’s right earlobe, on the thumb of his right hand, and on the big toe of his right foot. |
| Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides. | |
| You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy (qâdash, וקדש; Septuagint: ἁγιασθήσεται, another form of ἁγιάζω), he and his garments along with his sons and his sons’ garments. | Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated (qâdash, ויקדש; Septuagint: ἡγίασεν, another form of ἁγιάζω) Aaron, his garments, and his sons and his sons’ garments with him. |
I plan to reserve any further consideration of forms of ἁγιάζω for another series of essays. The ram of ordination (NETS: “ram of validation”), המלאים (millûʼ), translated τελειώσεως (a form of τελείωσις) in the Septuagint, is another matter. So if perfection (τελείωσις) had in fact been possible through the Levitical priesthood, Jesus taught his disciples, for on that basis the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?[3]
If Aaron and his sons were “validated” by a ram of ordination, how was the high priest (ἀρχιερέα, a form of ἀρχιερεύς) of the new covenant (διαθήκην καινήν) perfected? During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able[4] to save him from death and he was heard because of his devotion (εὐλαβείας, a form of εὐλάβεια). Although he was a son, he learned obedience through the things he suffered. And by being perfected in this way, he became the source (αἴτιος) of eternal salvation to all who obey him, and he was designated (προσαγορευθεὶς, a form of προσαγορεύω) by God as high priest in the order of Melchizedek.[5]
The Greek word translated perfected was τελειωθεὶς (a form of τελειόω), the verb from which the noun τελείωσις was derived. The Greek word translated suffered was ἔπαθεν (a form of πάσχω). Contrary to my customary practice I’ll begin the investigation of what Jesus suffered with its negation ἔπαθεν οὐδὲν because it offers a concise vignette of the religious mind (Acts 28:3-6 NET):
When Paul had gathered a[6] bundle of brushwood and was putting it on the fire, a viper came out[7] because of[8] the heat and fastened itself on his hand. When the local people saw the creature hanging from Paul’s hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself has not allowed him to live!” However, Paul shook the creature off into the fire and suffered (ἔπαθεν, a form of πάσχω) no (οὐδὲν, a form of οὐδείς) harm. But they were expecting that he was going to swell up or suddenly drop dead. So after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and said he was a god.
Admittedly, this was the pagan religious mind. In fact, sophisticated Greek pagans may have thought that these local people (βάρβαροι, a form of βάρβαρος; i.e., “barbarians”) were beneath them. Still, Isaiah prophesied that Israel would share part of this same religious mind when it came to the Messiah: Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.[9] The synoptic Gospel narratives bear this out:
| Matthew 27:39-44 (NET) | Mark 15:29-32 (NET) |
Luke 23:35-39 (NET) |
| Those who passed by defamed him, shaking their heads and saying, “You who can destroy the temple and rebuild it in three days, save yourself! If you are God’s Son, come down from the cross!” In the same way even[10] the chief priests – together with the experts in the law and elders – were mocking him: “He saved others, but he cannot save himself! He[11] is the king of Israel! If he comes down now from the cross, we will believe in[12] him![13] He trusts in God – let God, if he wants to, deliver him now because he said, ‘I am God’s Son’!” The robbers who were crucified with[14] him also spoke abusively to him.[15] | Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, save yourself and come down[16] from the cross!” In the same way even[17] the chief priests – together with the experts in the law – were mocking him among themselves: “He saved others, but he cannot save himself! Let the Christ, the king of Israel,[18] come down from the cross now, that we may see and believe!”[19] Those who were crucified with[20] him also spoke abusively to him. | The people also stood there watching, but the rulers[21] ridiculed him, saying, “He saved others. Let him save himself if he is the Christ of God, his chosen one!” The soldiers also mocked[22] him, coming up and[23] offering him sour wine, and saying, “If you are the king of the Jews, save yourself!” There was also an inscription[24] over him,[25] “This is[26] the king of the Jews.” One of the criminals who was hanging there railed at him, saying, “Aren’t[27] you the Christ? Save yourself and us!”[28] |
Jesus’ disconcerting answer—How then would the scriptures that say it must happen this way be fulfilled?[29]—offered to his disciples was not repeated here. Even after his resurrection most in Israel were still too hardened (Romans 11:25-32) to regard Jesus as yehôvâh (Zechariah 12:7-10), the Son of God (Romans 1:2-4) or even the Messiah (Isaiah 53:7-12).
The bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp. Therefore, to sanctify the people by his own blood, Jesus also suffered (ἔπαθεν, a form of πάσχω) outside the camp. We must go out to him, then, outside the camp, bearing the abuse (ὀνειδισμὸν, a form of ὀνειδισμός) he experienced. For here we have no lasting city (Hebrews 11:8-10), but we seek the city that is to come. Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. And do not neglect to do good and to share what you have, for God is pleased with such sacrifices.[30]
Peter wrote (1 Peter 2:13-25; 3:13-22; 4:12-19 NET):
Be subject[31] to every human institution for the Lord’s sake, whether to a king as supreme or to governors as those he commissions to punish[32] wrongdoers and praise those who do good. For God wants you to silence the ignorance of foolish people by doing good. Live as free people, not using your freedom as a pretext for evil, but as God’s slaves. Honor all people, love[33] the family of believers, fear God, honor the king.
Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering (πάσχων, another form of πάσχω) unjustly. For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer (πάσχοντες, another form of πάσχω) and so endure, this finds favor with God. For to this you were called, since Christ also suffered (ἔπαθεν, a form of πάσχω) for you, leaving an example for you to follow in his steps. He committed no sin nor was deceit found in his mouth. When he was maligned, he did not answer back; when he suffered (πάσχων, another form of πάσχω), he threatened no retaliation, but committed himself to God who judges justly. He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his[34] wounds you were healed. For you were going astray[35] like sheep but[36] now you have turned back to the shepherd and guardian of your souls…
For who is going to harm you if you are devoted[37] to what is good? But in fact, if you happen to suffer (πάσχοιτε, another form of πάσχω) for doing what is right, you are blessed. But do not be terrified of them or be shaken. But set Christ[38] apart as Lord in your hearts and[39] always be ready to give an answer to anyone who asks about the hope you possess. Yet[40] do it with courtesy and respect,[41] keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse[42] you. For it is better to suffer (πάσχειν, another form of πάσχω) for doing good, if God wills[43] it, than for doing evil.
Because Christ also suffered (ἔπαθεν, a form of πάσχω) once for sins, the just for the unjust, to bring you[44] to God, by being put to death in the flesh but by being made alive in the spirit. In it he went and preached to the spirits in prison, after they were disobedient long ago when[45] God patiently waited[46] in the days of Noah as an ark was being constructed. In the ark a few,[47] that is eight souls, were delivered through water. And this prefigured baptism, which now saves you[48] – not the washing off of physical dirt but the pledge of a good conscience to God – through the resurrection of Jesus Christ, who went into heaven and is at the right hand of God with angels and authorities and powers subject to him…
Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. But rejoice in the degree that you have shared in the sufferings (παθήμασιν, a form of πάθημα) of Christ, so that when his glory is revealed you may also rejoice and be glad. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you.[49] But let none of you suffer (πασχέτω, another form of πάσχω) as a murderer or thief or criminal or as a troublemaker.[50] But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name.[51] For it is time for judgment to begin, starting with the house of God. And if it starts with us, what will be the fate of those who are disobedient to the gospel of God? And if the righteous are barely saved, what will become of the ungodly and sinners? So then let those who suffer (πάσχοντες, another form of πάσχω) according to the will of God entrust their[52] souls to a faithful[53] Creator as they do good.
In a world populated by sinful people there is no shortage of injustices and indignities. Sinful people do not love their neighbors as themselves. Thankfully, most are petty injustices and petty indignities because most of us are petty people, seeking only to live out our lives in relative peace and security. Very few have the ambition to dominate (Matthew 20:25-28) others on a grand scale, and even fewer are effectual enough as people to pull it off.
When the One who calls us by his grace is pleased to reveal his Son in us, we trust in Jesus, are born from above, children of God, filled with and led by his Holy Spirit (Numbers 11:29). Then God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control strives within us to curtail the petty injustices and indignities we inflict on others. How are we perfected? We greet others’ petty injustices and indignities with the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control that wells up within us like a fountain of water springing up to eternal life.[54] What if the injustice or indignity we face is not so petty?
Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.[55] Jesus hung naked on a cross, obedient to death. He didn’t have to. He could’ve come down any time He wanted, any time it got too much, any time He had had enough of sinners’ abuse. How then would the scriptures that say it must happen this way be fulfilled? He asked Peter rhetorically. And that response in word and deed (done in God) is the living image of loving the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.[56]
Each of us who who believes has Scripture to fulfill by the grace of God (Galatians 2:16-21 NET):
[W]e know that no one is justified by the works of the law but by the faithfulness of Jesus Christ. And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because[57] by the works of the law no one will be justified. But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin? Absolutely not! But if I build up again those things I once destroyed, I demonstrate[58] that I am one who breaks God’s law. For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!
It bears mentioning in this #MeToo moment that I have no interest in, or intention to, silence women or inhibit them from reporting crimes. I recall being so deeply moved by Abel Ferrara’s and Zoë Lund’s fictional nun in Bad Lieutenant because her confession was so unexpected in such a dark tale. All political posturing aside, it is important that teenage boys understand that pinning a young woman to a bed to grope her is assault not love (1 Corinthians 13:4-13).
Tables of Acts 28:3; Matthew 27:41, 42; Matthew 27:44; Mark 15:30-32; Luke 23:35, 36; Luke 23:38, 39; 1 Peter 2:13, 14; 1 Peter 2:17; 1 Peter 2:24, 25; 1 Peter 3:13; 1 Peter 3:15-18; 1 Peter 3:20, 21; 1 Peter 4:14-16; 1 Peter 4:19; Galatians 2:16 and 18 in the NET and KJV follow.
|
Acts 28:3 (KJV) |
|
| When Paul had gathered a bundle of brushwood and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. | And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. |
| Stephanus Textus Receptus | ||
| Συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψεν τῆς χειρὸς αὐτοῦ | συστρεψαντος δε του παυλου φρυγανων πληθος και επιθεντος επι την πυραν εχιδνα εκ της θερμης εξελθουσα καθηψεν της χειρος αυτου | συστρεψαντος δε του παυλου φρυγανων πληθος και επιθεντος επι την πυραν εχιδνα εκ της θερμης διεξελθουσα καθηψεν της χειρος αυτου |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ὁμοίως |καὶ| οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον | ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων ελεγον | ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων και φαρισαιων ελεγον |
| “He saved others, but he cannot save himself! He is the king of Israel! If he comes down now from the cross, we will believe in him! | He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπ᾿ αὐτόν | αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν αυτω | αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν επ αυτω |
| Matthew 27:44 (NET) |
Matthew 27:44 (KJV) |
| The robbers who were crucified with him also spoke abusively to him. | The thieves also, which were crucified with him, cast the same in his teeth. |
| Net Parallel Greek | Stephanus Textus Receptus | |
| Τὸ δ᾿ αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν αὐτῷ ὠνείδιζον αὐτόν | το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτω | το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτον |
| Mark 15:30-32 (NET) |
Mark 15:30-32 (KJV) |
| save yourself and come down from the cross!” | Save thyself, and come down from the cross. |
| Stephanus Textus Receptus | ||
| σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ | σωσον σεαυτον και καταβα απο του σταυρου | σωσον σεαυτον και καταβα απο του σταυρου |
| In the same way even the chief priests – together with the experts in the law – were mocking him among themselves: “He saved others, but he cannot save himself! | Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον· ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι | ομοιως δε και οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους εσωσεν εαυτον ου δυναται σωσαι | ομοιως και οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους εσωσεν εαυτον ου δυναται σωσαι |
| Let the Christ, the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. | Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. |
| Stephanus Textus Receptus | ||
| ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν | ο χριστος ο βασιλευς του ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν και οι συνεσταυρωμενοι αυτω ωνειδιζον αυτον | ο χριστος ο βασιλευς του ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν αυτω και οι συνεσταυρωμενοι αυτω ωνειδιζον αυτον |
| Stephanus Textus Receptus | ||
| Καὶ εἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες· ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτος ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ ἐκλεκτός | και ειστηκει ο λαος θεωρων εξεμυκτηριζον δε και οι αρχοντες συν αυτοις λεγοντες αλλους εσωσεν σωσατω εαυτον ει ουτος εστιν ο χριστος ο του θεου εκλεκτος | και ειστηκει ο λαος θεωρων εξεμυκτηριζον δε και οι αρχοντες συν αυτοις λεγοντες αλλους εσωσεν σωσατω εαυτον ει ουτος εστιν ο χριστος ο του θεου εκλεκτος |
| The soldiers also mocked him, coming up and offering him sour wine, | And the soldiers also mocked him, coming to him, and offering him vinegar, |
| Stephanus Textus Receptus | ||
| ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ | ενεπαιζον δε αυτω και οι στρατιωται προσερχομενοι και οξος προσφεροντες αυτω | ενεπαιζον δε αυτω και οι στρατιωται προσερχομενοι και οξος προσφεροντες αυτω |
| Stephanus Textus Receptus | ||
| ἦν δὲ καὶ ἐπιγραφὴ ἐπ᾿ αὐτῷ· ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος | ην δε και επιγραφη γεγραμμενη επ αυτω γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις ουτος εστιν ο βασιλευς των ιουδαιων | ην δε και επιγραφη γεγραμμενη επ αυτω γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις ουτος εστιν ο βασιλευς των ιουδαιων |
| One of the criminals who was hanging there railed at him, saying, “Aren’t you the Christ? Save yourself and us!” | And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. |
| Stephanus Textus Receptus | ||
| Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν |λέγων|· οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς | εις δε των κρεμασθεντων κακουργων εβλασφημει αυτον λεγων ει συ ει ο χριστος σωσον σεαυτον και ημας | εις δε των κρεμασθεντων κακουργων εβλασφημει αυτον λεγων ει συ ει ο χριστος σωσον σεαυτον και ημας |
| Stephanus Textus Receptus | ||
| ῾Υποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον, εἴτε βασιλεῖ ὡς ὑπερέχοντι | υποταγητε ουν παση ανθρωπινη κτισει δια τον κυριον ειτε βασιλει ως υπερεχοντι | υποταγητε ουν παση ανθρωπινη κτισει δια τον κυριον ειτε βασιλει ως υπερεχοντι |
| or to governors as those he commissions to punish wrongdoers and praise those who do good. | Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. |
| Stephanus Textus Receptus | ||
| εἴτε ἡγεμόσιν ὡς δι᾿ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν | ειτε ηγεμοσιν ως δι αυτου πεμπομενοις εις εκδικησιν μεν κακοποιων επαινον δε αγαθοποιων | ειτε ηγεμοσιν ως δι αυτου πεμπομενοις εις εκδικησιν κακοποιων επαινον δε αγαθοποιων |
| 1 Peter 2:17 (NET) |
1 Peter 2:17 (KJV) |
| Honor all people, love the family of believers, fear God, honor the king. | Honour all men. Love the brotherhood. Fear God. Honour the king. |
| Net Parallel Greek | Stephanus Textus Receptus | |
| πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε | παντας τιμησατε την αδελφοτητα αγαπατε τον θεον φοβεισθε τον βασιλεα τιματε | παντας τιμησατε την αδελφοτητα αγαπησατε τον θεον φοβεισθε τον βασιλεα τιματε |
|
1 Peter 2:24, 25 (KJV) |
|
| He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. | Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν, οὗ τῷ μώλωπι ἰάθητε | ος τας αμαρτιας ημων αυτος ανηνεγκεν εν τω σωματι αυτου επι το ξυλον ινα ταις αμαρτιαις απογενομενοι τη δικαιοσυνη ζησωμεν ου τω μωλωπι αυτου ιαθητε | ος τας αμαρτιας ημων αυτος ανηνεγκεν εν τω σωματι αυτου επι το ξυλον ινα ταις αμαρτιαις απογενομενοι τη δικαιοσυνη ζησωμεν ου τω μωλωπι αυτου ιαθητε |
| For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls. | For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. |
| Stephanus Textus Receptus | ||
| ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν | ητε γαρ ως προβατα πλανωμενα αλλ επεστραφητε νυν επι τον ποιμενα και επισκοπον των ψυχων υμων | ητε γαρ ως προβατα πλανωμενα αλλ επεστραφητε νυν επι τον ποιμενα και επισκοπον των ψυχων υμων |
|
1 Peter 3:13 (KJV) |
|
| For who is going to harm you if you are devoted to what is good? | And who is he that will harm you, if ye be followers of that which is good? |
| Net Parallel Greek | Stephanus Textus Receptus | |
| Καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε | και τις ο κακωσων υμας εαν του αγαθου μιμηται γενησθε | και τις ο κακωσων υμας εαν του αγαθου μιμηται γενησθε |
| Stephanus Textus Receptus | ||
| κύριον δὲ τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος | κυριον δε τον θεον αγιασατε εν ταις καρδιαις υμων ετοιμοι δε αει προς απολογιαν παντι τω αιτουντι υμας λογον περι της εν υμιν ελπιδος μετα πραυτητος και φοβου | κυριον δε τον θεον αγιασατε εν ταις καρδιαις υμων ετοιμοι δε αει προς απολογιαν παντι τω αιτουντι υμας λογον περι της εν υμιν ελπιδος μετα πραυτητος και φοβου |
| Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. | Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. |
| Stephanus Textus Receptus | ||
| ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν | συνειδησιν εχοντες αγαθην ινα εν ω καταλαλωσιν υμων ως κακοποιων καταισχυνθωσιν οι επηρεαζοντες υμων την αγαθην εν χριστω αναστροφην | συνειδησιν εχοντες αγαθην ινα εν ω καταλαλωσιν υμων ως κακοποιων καταισχυνθωσιν οι επηρεαζοντες υμων την αγαθην εν χριστω αναστροφην |
| For it is better to suffer for doing good, if God wills it, than for doing evil. | For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. |
| Stephanus Textus Receptus | ||
| κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας | κρειττον γαρ αγαθοποιουντας ει θελει το θελημα του θεου πασχειν η κακοποιουντας | κρειττον γαρ αγαθοποιουντας ει θελοι το θελημα του θεου πασχειν η κακοποιουντας |
| Because Christ also suffered once for sins, the just for the unjust, to bring you to God, by being put to death in the flesh but by being made alive in the spirit. | For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν |ἔπαθεν|, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι | οτι και χριστος απαξ περι αμαρτιων επαθεν δικαιος υπερ αδικων ινα ημας προσαγαγη τω θεω θανατωθεις μεν σαρκι ζωοποιηθεις δε τω πνευματι | οτι και χριστος απαξ περι αμαρτιων επαθεν δικαιος υπερ αδικων ινα υμας προσαγαγη τω θεω θανατωθεις μεν σαρκι ζωοποιηθεις δε πνευματι |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ἀπειθήσασιν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτ᾿ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι᾿ ὕδατος | απειθησασιν ποτε οτε απαξ εξεδεχετο η του θεου μακροθυμια εν ημεραις νωε κατασκευαζομενης κιβωτου εις ην ολιγαι τουτ εστιν οκτω ψυχαι διεσωθησαν δι υδατος | απειθησασιν ποτε οτε απεξεδεχετο η του θεου μακροθυμια εν ημεραις νωε κατασκευαζομενης κιβωτου εις ην ολιγαι τουτ εστιν οκτω ψυχαι διεσωθησαν δι υδατος |
| And this prefigured baptism, which now saves you – not the washing off of physical dirt but the pledge of a good conscience to God – through the resurrection of Jesus Christ, | The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: |
| Net Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ρύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι᾿ ἀναστάσεως Ἰησοῦ Χριστοῦ | ο και ημας αντιτυπον νυν σωζει βαπτισμα ου σαρκος αποθεσις ρυπου αλλα συνειδησεως αγαθης επερωτημα εις θεον δι αναστασεως ιησου χριστου | ο αντιτυπον νυν και ημας σωζει βαπτισμα ου σαρκος αποθεσις ρυπου αλλα συνειδησεως αγαθης επερωτημα εις θεον δι αναστασεως ιησου χριστου |
| Net Parallel Greek | Stephanus Textus Receptus | |
| εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ᾿ ὑμᾶς ἀναπαύεται | ει ονειδιζεσθε εν ονοματι χριστου μακαριοι οτι το της δοξης και το του θεου πνευμα εφ υμας αναπαυεται κατα μεν αυτους βλασφημειται κατα δε υμας δοξαζεται | ει ονειδιζεσθε εν ονοματι χριστου μακαριοι οτι το της δοξης και το του θεου πνευμα εφ υμας αναπαυεται κατα μεν αυτους βλασφημειται κατα δε υμας δοξαζεται |
| But let none of you suffer as a murderer or thief or criminal or as a troublemaker. | But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. |
| Net Parallel Greek | Stephanus Textus Receptus | |
| μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος | μη γαρ τις υμων πασχετω ως φονευς η κλεπτης η κακοποιος η ως αλλοτριοεπισκοπος | μη γαρ τις υμων πασχετω ως φονευς η κλεπτης η κακοποιος η ως αλλοτριοεπισκοπος |
| But if you suffer as a Christian, do not be ashamed, but glorify God that you bear such a name. | Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. |
| Stephanus Textus Receptus | ||
| εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ | ει δε ως χριστιανος μη αισχυνεσθω δοξαζετω δε τον θεον εν τω μερει τουτω | ει δε ως χριστιανος μη αισχυνεσθω δοξαζετω δε τον θεον εν τω μερει τουτω |
| Net Parallel Greek | Stephanus Textus Receptus | |
| ὥστε καὶ οἱ πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς |αὐτῶν| ἐν ἀγαθοποιΐᾳ | ωστε και οι πασχοντες κατα το θελημα του θεου ως πιστω κτιστη παρατιθεσθωσαν τας ψυχας εαυτων εν αγαθοποιια | ωστε και οι πασχοντες κατα το θελημα του θεου ως πιστω κτιστη παρατιθεσθωσαν τας ψυχας αυτων εν αγαθοποιια |
| Net Parallel Greek | Stephanus Textus Receptus | |
| εἰδότες [δὲ] ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως |Ἰησοῦ| Χριστοῦ , καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ | ειδοτες οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως ιησου χριστου και ημεις εις χριστον ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως χριστου και ουκ εξ εργων νομου διοτι ου δικαιωθησεται εξ εργων νομου πασα σαρξ | ειδοτες οτι ου δικαιουται ανθρωπος εξ εργων νομου εαν μη δια πιστεως ιησου χριστου και ημεις εις χριστον ιησουν επιστευσαμεν ινα δικαιωθωμεν εκ πιστεως χριστου και ουκ εξ εργων νομου διοτι ου δικαιωθησεται εξ εργων νομου πασα σαρξ |
| Net Parallel Greek | Stephanus Textus Receptus | |
| εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω | ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστημι | ει γαρ α κατελυσα ταυτα παλιν οικοδομω παραβατην εμαυτον συνιστημι |
[1] Aaron and his sons (Exodus 28:43 NET)
[4] The Greek word translated the one who was able was δυνάμενον (a form of δύναμαι) the verb from which the noun δύναμις was derived. I noticed that δύναμις was used most often in the New Testament for the power of God. That has me primed to suspect that Jesus’ loud cries and tears (κραυγῆς ἰσχυρᾶς καὶ δακρύων) were nothing less than the inexpressible groanings (στεναγμοῖς ἀλαλήτοις) of the Holy Spirit (Romans 8:26, 27).
[6] The NET parallel Greek text and NA28 had τι here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[7] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἐξελθοῦσα here, where the Byzantine Majority Text had διεξελθουσα.
[8] The NET parallel Greek text and NA28 had ἀπὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.
[10] The Stephanus Textus Receptus and Byzantine Majority Text had δε και here, where the NET parallel Greek text and NA28 had simply και.
[11] The Stephanus Textus Receptus and Byzantine Majority Text had ει at the beginning of this clause. The NET parallel Greek text and NA28 did not.
[12] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐπ᾿ here. The Stephanus Textus Receptus did not.
[13] The NET parallel Greek text and NA28 had αὐτόν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτω.
[14] The NET parallel Greek text and NA28 had σὺν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[15] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτόν here, where the Stephanus Textus Receptus had αυτω.
[16] The NET parallel Greek text and NA28 had καταβὰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταβα.
[17] The Stephanus Textus Receptus had δε καὶ here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply καὶ.
[18] The Stephanus Textus Receptus and Byzantine Majority Text had του preceding Israel. The NET parallel Greek text and NA28 did not.
[19] The Byzantine Majority Text had αυτω following believe. The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.
[20] The NET parallel Greek text and NA28 had σὺν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[21] The Stephanus Textus Receptus and Byzantine Majority Text had σὺν αυτοις (KJV: with them), indicating that the people did not just stand there watching but ridiculed him as well. The NET parallel Greek text and NA28 did not have σὺν αυτοις.
[22] The NET parallel Greek text and NA28 had ἐνέπαιξαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεπαιζον.
[23] The Stephanus Textus Receptus and Byzantine Majority Text had και at the beginning of this clause. The NET parallel Greek text and NA28 did not.
[24] The Stephanus Textus Receptus and Byzantine Majority Text had γεγραμμενη (KJV: was written) following inscription. The NET parallel Greek text and NA28 did not.
[25] The Stephanus Textus Receptus and Byzantine Majority Text had γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις (KJV: in letters of Greek, and Latin, and Hebrew) following him. The NET parallel Greek text and NA28 did not.
[26] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν here. The NET parallel Greek text and NA28 did not.
[27] The NET parallel Greek text and NA28 had οὐχὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: If thou be Christ).
[28] Pirates of the Caribbean: At World’s End; Barbossa and Calypso clip.
[31] The Stephanus Textus Receptus and Byzantine Majority Text had ουν following the verb. The NET parallel Greek text and NA28 did not.
[32] The Stephanus Textus Receptus had μεν following punish. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[33] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀγαπᾶτε here, where the Byzantine Majority Text had αγαπησατε.
[34] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The The NET parallel Greek text and NA28 did not.
[35] The NET parallel Greek text and NA28 had πλανώμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had πλανωμενα.
[36] The NET parallel Greek text had ἀλλὰ here, where NA28, the Stephanus Textus Receptus and Byzantine Majority Text had αλλ.
[37] The NET parallel Greek text and NA28 had ζηλωταὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μιμηται.
[38] The NET parallel Greek text and NA28 had Χριστὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεον (See NET note 24).
[39] The Stephanus Textus Receptus and Byzantine Majority Text had δε here. The NET parallel Greek text and NA28 did not.
[40] The NET parallel Greek text and NA28 had ἀλλὰ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[41] The phrase μετὰ πραΰτητος καὶ φόβου (NET: with courtesy and respect) was at the end of verse 15 in the The Stephanus Textus Receptus and Byzantine Majority Text.
[42] The NET parallel Greek text and NA28 had καταλαλεῖσθε here, a present passive indicative 2nd person plural form of καταλαλέω. A note (28) in the NET acknowledged that it should have been translated “when you are spoken against.” The Stephanus Textus Receptus and Byzantine Majority Text had καταλαλωσιν, the present active subjunctive 3rd person plural form (KJV: they speak evil). Then it was followed by υμων ως κακοποιων (KJV: of you, as of evildoers). These words were not in the NET parallel Greek text or NA28.
[43] The NET parallel Greek text, NA28 and Byzantine Majority Text had θέλοι here, where the Stephanus Textus Receptus had θελει.
[44] The NET parallel Greek text, NA28 and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (KJV: us).
[45] The Stephanus Textus Receptus had απαξ (KJV: once) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[46] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἀπεξεδέχετο here, where the Stephanus Textus Receptus had εξεδεχετο.
[47] The NET parallel Greek text and NA28 had ὀλίγοι here, a nominative plural masculine form of ὀλίγος. The Stephanus Textus Receptus and Byzantine Majority Text had ολιγαι, the nominative plural feminine form.
[48] The NET parallel Greek text and NA28 had ὑμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημας (KJV: us).
[49] The Stephanus Textus Receptus and Byzantine Majority Text had κατα μεν αυτους βλασφημειται κατα δε υμας δοξαζεται (KJV: on their part he is evil spoken of, but on your part he is glorified) here. The NET parallel Greek text and NA28 did not.
[50] The NET parallel Greek text and NA28 had ἀλλοτριεπίσκοπος here where the Stephanus Textus Receptus and Byzantine Majority Text had αλλοτριοεπισκοπος.
[51] The NET parallel Greek text had ὀνόματι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had μερει (KJV: on this behalf).
[52] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτῶν here, where the Stephanus Textus Receptus had εαυτων.
[53] The Stephanus Textus Receptus and Byzantine Majority Text had ως preceding faithful (KJV: as unto a faithful Creator). The NET parallel Greek text and NA28 did not.
[55] Hebrews 12:3 (NET) Table
[56] Mark 12:30 (NET) Table
[57] The NET parallel Greek text and NA28 had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διοτι.
[58] The NET parallel Greek text and NA28 had συνιστάνω here, where the Stephanus Textus Receptus and Byzantine Majority Text had συνιστημι (KJV: I make). Both are considered equivalent forms of the same word in Strong’s Concordance and on Bible Hub.