Tag Archives: Hebrews 7:11

Atonement, Part 8

Posted on by

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 29:22-25 (NET)

Leviticus 8:25-28 (NET)
You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration (millûʼ, מלאים; Septuagint: τελείωσις)  – Then he took the fat (the fatty tail, all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat) and the right thigh,
and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, and placed them on the fat parts and on the right thigh.
You are to put all these in Aaron’s hands and in his sons’ hands, and you are to wave them as a wave offering (tenûphâh, תנופה; Septuagint: ἀφόρισμα) before the Lord. He then put all of them on the palms of Aaron and his sons, who waved them as a wave offering (tenûphâh, תנופה; Septuagint: ἀφαίρεμα) before the Lord.
Then you are to take them from their hands and burn them on the altar for a burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαυτώσεως, a form of ὁλοκαύτωσις), for a soothing aroma before the Lord.  It is an offering made by fire (ʼishshâh, אשה; Septuagint: κάρπωμά) to the Lord. Moses then took them from their palms and offered them up in smoke on the altar on top of the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) – they were an ordination (millûʼ, מלאים; Septuagint: τελειώσεως, a form of τελείωσις) offering for a soothing aroma; it was a gift (ʼishshâh, אשה]; Septuagint: κάρπωμά) to the Lord.

The words ἀφόρισμα and ἀφαίρεμα (wave offering) in the Septuagint were not used in the New Testament, nor were any forms of ὁλοκαύτωσις (burnt offering) or κάρπωμά (NET: offering made by fire, gift).  I’ve already considered all of the occurrences of ὁλοκαύτωμα.[3]  So I’ll continue with τελείωσις (Hebrews 7:11 NET):

So if perfection (τελείωσις) had in fact been possible through the Levitical priesthood – for on that basis[4] the people received the law[5] – 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?

I’ll back up here a bit to consider Melchizedek (Hebrews 6:17-20 NET):

God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God[6] to lie.  We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek.

Jesus…became (γενόμενος, a form of γίνομαι) a priest forever in the order of Melchizedek.  This alludes to Psalm 110:4, contrasted in the table below.

Hebrews 6:20b (NET)

Psalms 110:4 (Septuagint)
κατὰ τὴν τάξιν Μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ

The order of phrases was reversed from the Septuagint: κατὰ τὴν τάξιν Μελχισέδεκ (NET: in the order of Melchizedek) preceded ἀρχιερεὺς…εἰς τὸν αἰῶνα (NET: a priest forever).  Also ἀρχιερεὺς (high priest) replaced ἱερεὺς (priest).  I’m noting it here because Hebrews 7:17b was a verbatim quote.

Hebrews 7:17b (NET)

Psalms 110:4 (Septuagint)
ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ

Now this Melchizedek, the writer of Hebrews explained, king of Salem, priest of the most high God, met Abraham (Genesis 14:17-24) as he was returning from defeating the kings and blessed him.  To him also Abraham apportioned a tithe of everything.  His name first means king of righteousness, then king of Salem, that is, king of peace.  Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. [7]

The Jewish Encyclopedia (1906) entry on Melchizedek read:

The story is neither an invention nor the product of a copyist’s error, as Cheyne (“Encyc. Bibl.”) thinks, but rests upon ancient Jerusalemic tradition (as Josephus, “B. J.” vi. 10, affirms; comp. Gunkel, “Genesis,” 1901, p. 261), “Zedek” being an ancient name of Jerusalem…The city’s first king, accordingly, was known either as “Adoni Zedek” (Josh. x. 1 et seq. ; comp. Judges i. 5-7, where “Adonizedek” is the correct reading) or as “Malkizedek.”  The fact that he united the royal with the priestly dignity, like all ancient (heathen) kings, made him a welcome type to the composer of the triumphal song (Ps. cx.).

Adoni-Zedek was one of the five kings Joshua killed (Joshua 10:22-27).  The writer of Hebrews, however, who I think wrote down what Jesus taught his disciples after his resurrection, highlighted a change in the law based on δύναμιν ζωῆς ἀκαταλύτου, the power of an indestructible life (Hebrews 7:12-17 NET):

For when the priesthood changes, a change in the law must come as well.  Yet the one these things are spoken about belongs to a different tribe, and no one from that tribe has ever officiated at the altar.  For it is clear that our Lord is descended from Judah, yet Moses[8] said nothing about priests[9] in connection with that tribe.  And this is even clearer if another priest arises in the likeness of Melchizedek, who has become a priest not by a legal regulation about physical[10] descent but by the power of an indestructible (ἀκαταλύτου, a form of ἀκατάλυτος) life.  For here is the testimony about him: “You are a priest forever in the order of Melchizedek.”

The verb translated here is the testimony was μαρτυρεῖται (a form of μαρτυρέω) in the NET parallel Greek text and NA28.  In the Stephanus Textus Receptus and Byzantine Majority Text it was μαρτυρει (KJV: he testifieth).  The only difference between them is that the former is passive while the latter is active.  This exercise reminded me that God testifies through David’s psalm whether the verb is active or passive.

In 1906 Isidore Singer and Kaufmann Kohler claimed that Adoni-Bezek (Judges 1:5-7) was actually Adoni-Zedek or Melchizedek.  So whether Melchizedek was a line of king-priests or some otherworldy being, his reputation for an indestructible life was what the Holy Spirit keyed on.  And though the philosophical bent of my mind usually groans and rolls its metaphorical eyes when confronted with prefigures and types, I have to acknowledge the unsettling oddity if Israel was obliged to kill the king of righteousness and peace more than once (the second time he died in captivity in Jerusalem) during their conquest of Canaan.

The writer of Hebrews continued with Jesus’ actual point (Hebrews 7:18, 19 NET):

On the one hand a former command is set aside because it is weak and useless, for the law made nothing perfect (ἐτελείωσεν, a form of τελειόω).  On the other hand a better hope is introduced, through which we draw near to God.

The KJV reads: For the law made nothing perfect, but the bringing in of a better hope did…  It is almost unique among English translations.  Paul described this better hope as the love of God…poured out in our hearts through the Holy Spirit who was given to us (Romans 5:1-5 NET):

Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory.  Not only this, but we also rejoice in sufferings (θλίψεσιν, a form of θλίψις), knowing that suffering (θλῖψις) produces endurance, and endurance, character, and character, hope.  And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.

The writer of Hebrews continued (Hebrews 7:20-22 NET):

And since this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation,[11] but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” –[12] accordingly[13] Jesus has become the guarantee of a better covenant.

Here is a table comparing the quotation from Psalm 110:4 in the NET parallel Greek, Septuagint and Stephanus Textus Receptus:

Hebrews 7:21b (NET Parallel Greek)

 Psalm 110:4 (Septuagint)

Hebrews 7:21b (Stephanus Textus Receptus)
ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδεκ ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

The writer of Hebrews continued (Hebrews 7:23-28):

And the others who became priests were numerous, because death prevented them from continuing in office, but he holds his priesthood permanently since he lives forever.  So he is able to save completely those who come to God through him, because he always lives to intercede for them.  For it[14] is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.  He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.  For the law appoints as high priests men subject to weakness, but the word of solemn affirmation that came after the law appoints a son made perfect (τετελειωμένον, another form of τελειόω) forever.

Solomon prayed to yehôvâh at the dedication of the temple, and yehôvâh appeared to him and answered his prayer.

1 Kings 8:27-29 (Tanakh)

1 Kings 9:3-5 (Tanakh)
But will God (ʼĕlôhı̂ym, אלהים) indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?  Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD (yehôvâh, יהוה) my God (ʼĕlôhı̂ym, אלהי), to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day: That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. And the LORD (yehôvâh, יהוה) said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed (qâdash, הקדשתי; Septuagint: ἡγίακα, another form of ἁγιάζω) this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.  And if thou wilt walk before me, as David thy father walked (Psalm 51:10, 11), in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail (Luke 1:30-33) thee a man upon the throne of Israel.

Isaiah prophesied, if not a change in the law, a change in attitude toward the temple and its sacrifices.

Isaiah 66:1-4 (Tanakh)

Isaiah 66:1-4 (KJV)
Thus saith the LORD (yehôvâh, יהוה), The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
For all those things hath mine hand made, and all those things have been, saith the LORD (yehôvâh, יהוה): but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol.  Yea, they have chosen their own ways, and their soul delighteth (châphêts, חפצה) in their abominations. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol.  Yea, they have chosen their own ways, and their soul delighteth in their abominations.
I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted (châphêts, חפצתי) not. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

Here the sacrifices prescribed by law were called their own ways (derek, בדרכיהם) and their abominations (shiqqûts, ובשקוציהם).  In fact, their soul delighteth (châphêts, חפצה) in their abominations.  They chose that in which I delighted (châphêts, חפצתי) not, saith the LORD (yehôvâh, יהוה).  This led me directly back to David (Psalm 51:16, 17 Tanakh Table1 Table2):

For thou desirest (châphêts, תחפץ; Septuagint: ἠθέλησας, a form of θέλω) not sacrifice; else would I give it: thou delightest (râtsâh, תרצה; Septuagint: εὐδοκήσεις; a form of εὐδοκέω) not in burnt offering.  The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

A table of Isaiah 66:1-4 in Greek from the Septuagint and an English translation follows:

Isaiah 66:1, 2, 3, 4 (Septuagint)

Isaiah 66:1-4 (NETS)
οὕτως λέγει κύριος ὁ οὐρανός μοι θρόνος ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου ποῖον οἶκον οἰκοδομήσετέ μοι ἢ ποῖος τόπος τῆς καταπαύσεώς μου Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet; what kind of house will you build for me, or of what kind will be the place of my rest?
πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου καὶ ἔστιν ἐμὰ πάντα ταῦτα λέγει κύριος καὶ ἐπὶ τίνα ἐπιβλέψω ἀλλ᾽ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου For all these things my hand has made, and all these things are mine, says the Lord.  And to whom will I look but to the one who is humble and quiet and trembles at my words?
ὁ δὲ ἄνομος ὁ θύων μοι μόσχον ὡς ὁ ἀποκτέννων κύνα ὁ δὲ ἀναφέρων σεμίδαλιν ὡς αἷμα ὕειον ὁ διδοὺς λίβανον εἰς μνημόσυνον ὡς βλάσφημος καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν ἃ ἡ ψυχὴ αὐτῶν ἠθέλησεν (another form of θέλω) But the lawless who sacrifices to me a calf is like one who kills a dog, and he who offers fine flour, like one who offers swine’s blood; he who has given frankincense for a memorial, like a blasphemer.  And these have chosen their own ways and their abominations, which their soul wanted;
κἀγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς ὅτι ἐκάλεσα αὐτοὺς καὶ οὐχ ὑπήκουσάν μου ἐλάλησα καὶ οὐκ ἤκουσαν καὶ ἐποίησαν τὸ πονηρὸν ἐναντίον μου καὶ ἃ οὐκ ἐβουλόμην (a form of βούλομαι) ἐξελέξαντο So I will choose mockeries for them and repay them their sins, because I called them and they did not answer me, but they did what was evil in my sight and chose the things I did not desire.

Here “the lawless” (ἄνομος) who bring the sacrifices prescribed by law “have chosen their own ways (ὁδοὺς, a form of ὁδός)” and “their abominations (βδελύγματα, a form of βδέλυγμα).”  The rabbis made some connection to David’s psalm.  They translated חפצה (châphêts) ἠθέλησεν (another form of θέλω) in, “And these have chosen their own ways and their abominations, which their soul wanted (ἠθέλησεν).”  And they translated תחפץ (châphêts) ἠθέλησας (also a form of θέλω) in, For thou desirest (ἠθέλησας) not sacrifice.  But they translated חפצתי (châphêts) ἐβουλόμην (a form of βούλομαι) when the Holy Spirit’s point was that they “chose the things I (yehôvâh) did not desire (ἐβουλόμην),” obscuring that connection at a salient point.

The NET translators didn’t add “the lawless” to the text, but embedded it by turning similes into additive descriptions: The one who slaughters a bull also strikes down a man; the one who sacrifices a lamb also breaks a dog’s neck; the one who presents an offering includes pig’s blood with it; the one who offers incense also praises an idol.  They have decided to behave this way; they enjoy these disgusting practices.[15]

Perhaps this is not so surprising.  The rebuilding of the temple and the reinstitution of its sacrifices are major tenets of our eschatology.  David prophesied a time when אלהים (ʼĕlôhı̂ym) would do good (yâṭab, היטיבה; Septuagint: ἀγάθυνον, a form of ἀγαθύνω) unto Zion: Do good in thy good pleasure (râtsôn, ברצונך; Septuagint: εὐδοκίᾳ) unto Zion: build thou the walls of Jerusalem.[16]

At that time אלהים (ʼĕlôhı̂ym) will be pleased with sacrifices (zebach, זבחי; Septuagint: θυσίαν, a form of θυσία) of righteousness (tsedeq, צדק; Septuagint: δικαιοσύνης, a form of δικαιοσύνη), even burnt offering (ʽôlâh, עולה; Septuagint: ἀναφορὰν, a form of ἀναφορά) and whole burnt offering (kâlı̂yl, וכליל; Septuagint: ὁλοκαυτώματα, a form of ὁλοκαύτωμα):

Then shalt thou be pleased (châphêts, חפצה; Septuagint: εὐδοκήσεις, a form of εὐδοκέω) with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.[17]

I seriously doubt however that sacrifices of righteousness can be offered by any who reject the offering of the body of Jesus Christ once for all.[18]  Those who would offer such sacrifices are ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness,[19] their own ways, by their abominations.  Perhaps the translators of the Septuagint meant that a priest should not be lawless but maintain his own righteousness derived from the law…[20]

Should a priest—consecrated with special clothes, fancy adornments and anointing oil, his atonement accomplished through a sin offering bull offered on an altar consecrated by the bull’s blood, the gift (offering made by fire) of a burnt offering ram, being sprinkled in the blood of a second ram of ordination, standing in his own righteousness derived from his own adherence to the law but without the righteousness from God that is in fact based on Christ’s faithfulness[21]—dare to offer Him the blood of bulls and goats?  He does away (ἀναιρεῖ, a form of ἀναιρέω) with the first, Jesus taught his disciples, to establish the second.[22]

Hear Jesus’ teaching through the writer of Hebrews (Hebrews 10:28-31 NET):

Someone who rejected the law of Moses[23] was put to death without mercy on the testimony of two or three witnesses.  How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?  For we know the one who said, “Vengeance is mine, I will repay,”[24] and again, “The Lord will judge his people.”  It is a terrifying thing to fall into the hands of the living God.

Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before HaShem (yehôvâh, יהוה), which He had not commanded them Table.  And there came forth fire from before HaShem (yehôvâh, יהוה), and devoured them, and they died before HaShem (yehôvâh, יהוה) Table.  Then Moses said unto Aaron: ‘This is it that HaShem (yehôvâh, יהוה) spoke, saying: Through them that are nigh unto Me I will be sanctified (qâdash, אקדש; Septuagint: ἁγιασθήσομαι, a form of ἁγιάζω), and before all the people I will be glorified.’  And Aaron held his peace Table.[25]

Again, Jesus said:

Matthew 23:37-39 (NET)

Luke 13:34, 35 (NET)
“O Jerusalem, Jerusalem, you who kill[26] the prophets and stone those who are sent to you!  How often I have longed to gather your children together as a hen gathers her[27] chicks under her wings, but you would have none of it!  Look, your house is left to you desolate!  For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” “O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you!  How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!  Look, your house is forsaken![28]  And I tell you,[29] you will not see me until[30] you say, ‘Blessed is the one who comes in the name of the Lord!’”

Tables of Hebrews 7:11; 6:18; 7:14; 7:16, 17; 7:21, 22; 7:26; 10:28; 10:30; Matthew 23:37 and Luke 13:35 comparing the NET and KJV follow.

Hebrews 7:11 (NET)

Hebrews 7:11 (KJV)
So if perfection had in fact been possible through the Levitical priesthood – 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? If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευιτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ᾿ αὐτῆς νενομοθέτηται, τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι ει μεν ουν τελειωσις δια της λευιτικης ιερωσυνης ην ο λαος γαρ επ αυτη νενομοθετητο τις ετι χρεια κατα την ταξιν μελχισεδεκ ετερον ανιστασθαι ιερεα και ου κατα την ταξιν ααρων λεγεσθαι ει μεν ουν τελειωσις δια της λευιτικης ιερωσυνης ην ο λαος γαρ επ αυτη νενομοθετητο τις ετι χρεια κατα την ταξιν μελχισεδεκ ετερον ανιστασθαι ιερεα και ου κατα την ταξιν ααρων λεγεσθαι
Hebrews 6:18 (NET)

Hebrews 6:18 (KJV)
so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι [τὸν] θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος ινα δια δυο πραγματων αμεταθετων εν οις αδυνατον ψευσασθαι θεον ισχυραν παρακλησιν εχωμεν οι καταφυγοντες κρατησαι της προκειμενης ελπιδος ινα δια δυο πραγματων αμεταθετων εν οις αδυνατον ψευσασθαι θεον ισχυραν παρακλησιν εχωμεν οι καταφυγοντες κρατησαι της προκειμενης ελπιδος

Hebrews 7:14 (NET)

Hebrews 7:14 (KJV)
For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωϋσῆς ἐλάλησεν προδηλον γαρ οτι εξ ιουδα ανατεταλκεν ο κυριος ημων εις ην φυλην ουδεν περι ιερωσυνης μωσης ελαλησεν προδηλον γαρ οτι εξ ιουδα ανατεταλκεν ο κυριος ημων εις ην φυλην ουδεν περι ιερωσυνης μωυσης ελαλησεν
Hebrews 7:16, 17 (NET)

Hebrews 7:16, 17 (KJV)
who has become a priest not by a legal regulation about physical descent but by the power of an indestructible life. Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου ος ου κατα νομον εντολης σαρκικης γεγονεν αλλα κατα δυναμιν ζωης ακαταλυτου ος ου κατα νομον εντολης σαρκικης γεγονεν αλλα κατα δυναμιν ζωης ακαταλυτου
For here is the testimony about him: “You are a priest forever in the order of Melchizedek.” For he testifieth, Thou art a priest for ever after the order of Melchisedec.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
μαρτυρεῖται γὰρ ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ μαρτυρει γαρ οτι συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ μαρτυρει γαρ οτι συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ

Hebrews 7:21, 22 (NET)

Hebrews 7:21, 22 (KJV)
but Jesus did so with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” – For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν ὤμοσεν κύριος καὶ οὐ μεταμεληθήσεται σὺ ἱερεὺς εἰς τὸν αἰῶνα οι μεν γαρ χωρις ορκωμοσιας εισιν ιερεις γεγονοτες ο δε μετα ορκωμοσιας δια του λεγοντος προς αυτον ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ ο δε μετα ορκωμοσιας δια του λεγοντος προς αυτον ωμοσεν κυριος και ου μεταμεληθησεται συ ιερευς εις τον αιωνα κατα την ταξιν μελχισεδεκ
accordingly Jesus has become the guarantee of a better covenant. By so much was Jesus made a surety of a better testament.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
κατὰ τοσοῦτο [καὶ] κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς κατα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ιησους κατα τοσουτον κρειττονος διαθηκης γεγονεν εγγυος ιησους
Hebrews 7:26 (NET)

Hebrews 7:26 (KJV)
For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Τοιοῦτος γὰρ ἡμῖν |καὶ| ἔπρεπεν ἀρχιερεύς, ὅσιος ἄκακος ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος τοιουτος γαρ ημιν επρεπεν αρχιερευς οσιος ακακος αμιαντος κεχωρισμενος απο των αμαρτωλων και υψηλοτερος των ουρανων γενομενος τοιουτος γαρ ημιν επρεπεν αρχιερευς οσιος ακακος αμιαντος κεχωρισμενος απο των αμαρτωλων και υψηλοτερος των ουρανων γενομενος
Hebrews 10:28 (NET)

Hebrews 10:28 (KJV)
Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses. He that despised Moses’ law died without mercy under two or three witnesses:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει αθετησας τις νομον μωσεως χωρις οικτιρμων επι δυσιν η τρισιν μαρτυσιν αποθνησκει αθετησας τις νομον μωυσεως χωρις οικτιρμων επι δυσιν η τρισιν μαρτυσιν αποθνησκει
Hebrews 10:30 (NET)

Hebrews 10:30 (KJV)
For we know the one who said, “Vengeance is mine, I will repay,” and again, “The Lord will judge his people.” For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord.  And again, The Lord shall judge his people.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἴδαμεν γὰρ τὸν εἰπόντα ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω. καὶ πάλιν κρινεῖ κύριος τὸν λαὸν αὐτοῦ οιδαμεν γαρ τον ειποντα εμοι εκδικησις εγω ανταποδωσω λεγει κυριος και παλιν κυριος κρινει τον λαον αυτου οιδαμεν γαρ τον ειποντα εμοι εκδικησις εγω ανταποδωσω λεγει κυριος και παλιν κυριος κρινει τον λαον αυτου
Matthew 23:37 (NET)

Matthew 23:37 (KJV)
O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you!  How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία |αὐτῆς| ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε ιερουσαλημ ιερουσαλημ η αποκτεινουσα τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναγαγειν τα τεκνα σου ον τροπον επισυναγει ορνις τα νοσσια εαυτης υπο τας πτερυγας και ουκ ηθελησατε ιερουσαλημ ιερουσαλημ η αποκτενουσα τους προφητας και λιθοβολουσα τους απεσταλμενους προς αυτην ποσακις ηθελησα επισυναγαγειν τα τεκνα σου ον τροπον επισυναγει ορνις τα νοσσια εαυτης υπο τας πτερυγας και ουκ ηθελησατε
Luke 13:35 (NET)

Luke 13:35 (KJV)
Look, your house is forsaken!  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν, οὐ μὴ ἴδητε με ἕως [ἥξει ὅτε] εἴπητε· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου ιδου αφιεται υμιν ο οικος υμων ερημος αμην δε λεγω υμιν οτι ου μη με ιδητε εως αν ηξη οτε ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου ιδου αφιεται υμιν ο οικος υμων ερημος λεγω δε υμιν οτι ου μη με ιδητε εως αν ηξει οτε ειπητε ευλογημενος ο ερχομενος εν ονοματι κυριου

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Atonement, Part 5; Atonement, Part 6

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

[5] The NET parallel Greek text and NA28 had νενομοθέτηται here, a perfect passive indicative 3rd person singular form, where the Stephanus Textus Receptus and Byzantine Majority Text had νενομοθετητο, the pluperfect passive indicative 3rd person singular form.

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

[7] Hebrews 7:1-3 (NET)

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

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

[10] The NET parallel Greek text and NA28 had σαρκίνης here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικης (KJV: carnal).

[11] The Stephanus Textus Receptus had οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες (KJV: For those priests were made without an oath) at the beginning of verse 21.

[12] The Stephanus Textus Receptus and Byzantine Majority Text had κατα την ταξιν μελχισεδεκ (KJV: after the order of Melchisedec) here.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had τοσοῦτο here followed by the conjunction καὶ.  The Stephanus Textus Receptus and Byzantine Majority Text had another neuter form τοσουτον but no καὶ.

[14] The NET parallel Greek text and NA28 had the conjunction καὶ preceding the verb translated it is indeed fitting.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[15] Isaiah 66:3a (NET)

[16] Psalm 51:18 (Tanakh) Table

[17] Psalm 51:19 (Tanakh) Table

[18] Hebrews 10:10b (NET) Table

[19] Romans 10:3a (NET)

[20] Philippians 3:9a (NET)

[21] Philippians 3:9b (NET)

[22] Hebrews 10:9b (NET)

[23] In the NET parallel Greek text, NA28 and Byzantine Majority Text Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus.

[24] The Stephanus Textus Receptus and Byzantine Majority Text had λεγει κυριος (KJV: saith the Lord) here.  The NET parallel Greek text and NA28 did not.

[25] Leviticus 10:1-3 (Tanakh)

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

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

[28] The Stephanus Textus Receptus and Byzantine Majority Text had ερημος at the end of this clause (KJV: your house is left unto you desolate).  The NET parallel Greek text and NA28 did not.

[29] The Stephanus Textus Receptus had αμην (KJV: verily) at the beginning of this phrase.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.  The Stephanus Textus Receptus and Byzantine Majority Text had οτι here, where the NET parallel Greek text and NA28 did not.

[30] The Stephanus Textus Receptus and Byzantine Majority Text had ἕως αν here, where the NET parallel Greek text and NA28 had simply ἕως.  The Stephanus Textus Receptus and Byzantine Majority Text had ηξη ὅτε after (KJV: the time come when).  The NET parallel Greek text and NA28 had ἥξει ὅτε but it was not translated in the NET.

Atonement, Part 7

Posted on by

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 (NET)

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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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
Matthew 27:41, 42 (NET)

Matthew 27:41, 42 (KJV)
In the same way even the chief priests – together with the experts in the law and elders – were mocking him: Likewise also the chief priests mocking him, with the scribes and elders, said,
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
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

Byzantine Majority Text
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

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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
Luke 23:35, 36 (NET)

Luke 23:35, 36 (KJV)
The people also stood there watching, but the rulers ridiculed him, saying, “He saved others.  Let him save himself if he is the Christ of God, his chosen one!” And the people stood beholding.  And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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,

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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
Luke 23:38, 39 (NET)

Luke 23:38, 39 (KJV)
There was also an inscription over him, “This is the king of the Jews.” And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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
1 Peter 2:13, 14 (NET)

1 Peter 2:13, 14 (KJV)
Be subject to every human institution for the Lord’s sake, whether to a king as supreme Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
῾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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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

Byzantine Majority Text
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 (NET)

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

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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 (NET)

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

Byzantine Majority Text
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
1 Peter 3:15-18 (NET)

1 Peter 3:15-18 (KJV)
But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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

Byzantine Majority Text
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
1 Peter 3:20, 21 (NET)

1 Peter 3:20, 21 (KJV)
after they were disobedient long ago when God patiently waited in the days of Noah as an ark was being constructed.  In the ark a few, that is eight souls, were delivered through water. Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
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
1 Peter 4:14-16 (NET)

1 Peter 4:14-16 (KJV)
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. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
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

Byzantine Majority Text
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.

Net Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
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
1 Peter 4:19 (NET)

1 Peter 4:19 (KJV)
So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
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
Galatians 2:16 (NET)

Galatians 2:16 (KJV)
yet we 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 by the works of the law no one will be justified. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
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
Galatians 2:18 (NET)

Galatians 2:18 (KJV)
But if I build up again those things I once destroyed, I demonstrate that I am one who breaks God’s law. For if I build again the things which I destroyed, I make myself a transgressor.
Net Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
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)

[2] Exodus 29:33 (NET)

[3] Hebrews 7:11 (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).

[5] Hebrews 5:7-10 (NET)

[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.

[9] Isaiah 53:4 (NET)

[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.

[29] Matthew 26:54 (NET)

[30] Hebrews 13:11-16 (NET)

[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.

[54] John 4:14b (NET)

[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.