Jesus was walking in the temple area in Solomon’s1 Portico.2 Religious leaders surrounded him and asked, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” Jesus replied, “I told you and you do not believe (πιστεύετε, a form of πιστεύω).”3 They did not think it was true; they were not persuaded.4 The deeds (ἔργα, a form of ἔργον) I do in my Father’s name testify (μαρτυρεῖ, a form of μαρτυρέω) about me.5 The ἔργα that Jesus did in his Father’s name testified that He is the Christ, as opposed to those who loved the darkness rather than the light, because their ἔργα were [full of labours, annoyances, and hardships].6
But7 you refuse to believe (πιστεύετε), Jesus continued, because8 you are not9 my sheep.10 The word translated refuse is simply οὐ, the absolute as opposed to the relative negation in Greek. You believe not, Jesus said, because you are not my sheep. They were hardened [Table], as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”11
My sheep listen (ἀκούουσιν, a form of ἀκούω) to my voice.12 This is in contrast to those who had not been given the opportunity to know the secrets of the kingdom of heaven:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear (ἀκούουσιν) nor do they understand.14 And Paul wrote, they did not stumble into an irrevocable fall, did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel jealous.15
Still speaking of his sheep, Jesus said, I know (γινώσκω) them, and they follow me.16 These are they who are called according to [God’s] purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.17
I give them eternal life, and they will never perish; no one will snatch them from my hand. My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand [Table]. The Father and I are one.18 Then by their actions the religious leaders proved Jesus’ original words, that they did not believe that his deeds testified that He was the Christ. They picked up19 rocks again to stone him to death.20 I have shown you many good deeds from the Father, Jesus said. For which one of them are you going to stone me?21 We are not going to stone you for a good deed, the religious leaders answered, but for blasphemy, because you, a man, are claiming to be God.22
They lacked the knowledge that was revealed to Peter by Jesus’ Father in heaven:23 You are the Christ, the Son of the living God.24 They did not share Nathaniel’s insight that Jesus was the Son of God and the king of Israel.25 Apparently the religious leaders assumed that the Christ would serve their interests as they perceived their interests not supersede them, certainly not question their leadership. “Is it not written in your law,” Jesus answered them, “‘I26 said, you are gods’? If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”27
There is a lot to say about this turn in Jesus’ argument. I hope to get to it in time. For the moment I want to highlight Jesus’ heart. In the heat of debate he did not ask the religious leaders to believe that He was a new species of human being, born of the flesh of Adam through his mother Mary and born of the Spirit of his Father. He simply referred to those instances in the book of Exodus where human judges, those entrusted to judge according to God’s law, were called elohim (הָ֣אֱלֹהִ֔ים, a form of אֱלֹהִים), gods.28 If God called Israel’s judges gods, He reasoned, is it right to “say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”
If I do not perform the deeds (ἔργα) of my Father, Jesus continued, do not believe (πιστεύετε) me.29 And here again He revealed his heart. But if I do them, even if you do not believe (πιστεύητε, another form of πιστεύω) me, believe30 (πιστεύετε) the deeds (ἔργοις, another form of ἔργον)…31 Though he had hardened them so that by their transgression salvation has come to the Gentiles,32 though we live by faith, not by sight,33 though it is a true and trustworthy statement that if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved,34 face-to-face with his beloved adversaries Jesus encouraged them to trust their sight, the deeds they saw Him accomplish, so that you may come to know (γνῶτε, another form of γινώσκω) and understand35 (γινώσκητε, another form of γινώσκω) that I am in the Father36 and the Father is in me.37
This was essentially what Jesus said to the messengers from John the Baptist when they asked, “‘Are you the one who is to come, or should we look for another?’” At that38 very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight39 to many who were blind. So he40 answered them, “Go tell John what you have seen and heard: The41 blind see, the lame walk, lepers are cleansed,42 the deaf hear, the dead are raised, the poor have good news proclaimed to them. Blessed is anyone who takes no offense at me.”43
The religious leaders tried unsuccessfully to seize Him again. Jesus, however, continued performing the deeds (ἔργα) of [his] Father (John 11:1-4 NET).
Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick [Table].) So the sisters sent a message to Jesus, “Lord, look, the one you love is sick.” When Jesus heard this, he said, “This sickness will not lead to death, but to God’s glory, so that the Son of God may be glorified through it.”
“Lazarus, come out!” Jesus said to the corpse that had laid four days in its tomb. The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, “Unwrap him and let him go” [Table].44 “We have a law, the religious leaders said, and according to our law [Jesus] ought to die, because he claimed to be the Son of God!”45
Now Jesus performed many other miraculous signs in the presence of the disciples, John concluded, which are not recorded in this book. But these are recorded so that you may believe (πιστεύητε, another form of πιστεύω) that Jesus is the Christ, the Son of God, and that by believing (πιστεύοντες, another form of πιστεύω) you may have life in his name.46 For God did not send his Son into the world to condemn the world, John wrote (or Jesus said) but that the world should be saved through him.47
Addendum: March 24, 2026
According to a note (84) in the NET Jesus quoted from Psalm 82:6 in John 10:34. The following table compares the Greek of that quotation with the Septuagint.
|
John 10:34b (NET Parallel Greek) |
Psalm 82:6a (Septuagint BLB) Table |
Psalm 81:6a (Septuagint Elpenor) |
| ἐγὼ εἶπα· θεοί ἐστε | ἐγὼ εἶπα θεοί ἐστε | ἐγὼ εἶπα· θεοί ἐστε |
|
John 10:34b (NET) |
Psalm 81:6a (NETS) |
Psalm 81:6a (English Elpenor) |
| I said, you are gods | I said, “Gods you are, | I have said, Ye are gods; |
The following tables are examples in Exodus (e.g., the law) of forms of אֱלֹהִים (‘ĕlōhîm) understood as references to men according to a note (4) in the NET on Psalm 82:1.
|
Masoretic Text |
Septuagint |
||
|
Exodus 21:6 (Tanakh) |
Exodus 21:6 (NET) |
Exodus 21:6 (NETS) |
Exodus 21:6 (English Elpenor) |
| then his master shall bring him unto G-d (הָ֣אֱלֹהִ֔ים), and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever. | then his master must bring him to the judges (‘ĕlōhîm, האלהים), and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever. | his master shall lead him to the tribunal of God (τὸ κριτήριον τοῦ θεοῦ), and then he shall lead him to the door at the doorpost, and his master shall pierce his ear with a small awl, and he shall be subject to him forever. | his master shall bring him to the judgment-seat of God (τὸ κριτήριον τοῦ Θεοῦ), and then shall he bring him to the door,– to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever. |
Here הָ֣אֱלֹהִ֔ים, a form of אֱלֹהִים (‘ĕlōhîm), unto G-d (Tanakh), to the judges (NET), was translated τὸ κριτήριον τοῦ Θεοῦ, to the tribunal of God (NETS), to the judgment-seat of God (English Elpenor), in the Septuagint.
|
Masoretic Text |
Septuagint |
||
|
Exodus 22:7, 8 (Tanakh) |
Exodus 22:8, 9 (NET) |
Exodus 22:8, 9 (NETS) |
Exodus 22:8, 9 (English Elpenor) |
| If the thief be not found, then the master of the house shall come near unto G-d (הָֽאֱלֹהִ֑ים), to see whether he have not put his hand unto his neighbour’s goods. | If the thief is not caught, then the owner of the house will be brought before the judges (‘ĕlōhîm, האלהים) to see whether he has laid his hand on his neighbor’s goods. | But if the thief is not found, the owner of the house shall draw near before God (τοῦ θεοῦ) and swear that surely he himself has not acted wickedly against the entire deposit of the neighbor. | But if the thief be not found, the master of the house shall come forward before God (τοῦ Θεοῦ), and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour’s deposit, |
| For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: ‘This is it,’ the cause of both parties shall come before G-d (הָֽאֱלֹהִ֔ים); he whom G-d (אֱלֹהִ֔ים) shall condemn shall pay double unto his neighbour [Table]. | In all cases of illegal possessions, whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ the matter of the two of them will come before the judges (‘ĕlōhîm, האלהים), and the one whom the judges (‘ĕlōhîm, אלהים) declare guilty must repay double to his neighbor. | With regard to any specific injustice concerning calf and draft animal and sheep and garment and any loss which is alleged, whatever in fact it might be, the trial of both parties shall come before God (τοῦ θεοῦ), and the one convicted by God (τοῦ θεοῦ) shall pay double in compensation to his neighbor [Table]. | according to every injury alleged, both concerning a calf, and an ass, and a sheep, and a garment, and every alleged loss, whatsoever in fact it may be,– the judgment of both shall proceed before God (τοῦ Θεοῦ), and he that is convicted by God (τοῦ Θεοῦ) shall repay to his neighbour double. |
In Exodus 22:8 (22:7) הָֽאֱלֹהִ֑ים, a form of אֱלֹהִים (‘ĕlōhîm), unto G-d (Tanakh), the judges (NET), was translated τοῦ Θεοῦ, God (NETS, English Elpenor), in the Septuagint. And likewise in Exodus 22:9 (22:8) הָֽאֱלֹהִ֔ים and אֱלֹהִ֔ים (‘ĕlōhîm) were translated G-d in the Tanakh (the judges in the Net) and τοῦ Θεοῦ, God and by God (NETS, English Elpenor), in the Septuagint.
Tables comparing Psalm 82:6; Exodus 21:6 and 22:8 (22:7) in the Tanakh, KJV and NET, and comparing the Greek of Psalm 82:6 (81:6); Exodus 21:6 and 22:8 in the Septuagint (BLB and Elpenor), and tables comparing John 10:23; 10:26; 10:31-33; 10:34; 10:38 and Luke 7:20-22 in the KJV and NET follow.
| I have said, Ye are gods; and all of you are children of the most High. | I have said, Ye are gods; and all of you are children of the most High. | I thought, ‘You are gods; all of you are sons of the Most High.’ |
| ἐγὼ εἶπα θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες | ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ῾Υψίστου πάντες |
| I said, “Gods you are, and sons of the Most High, | I have said, Ye are gods; and all [of you] children of the Most High. |
| then his master shall bring him unto G-d, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever. | Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. | then his master must bring him to the judges, and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever. |
| προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν καὶ τρυπήσει αὐτοῦ ὁ κύριος τὸ οὖς τῷ ὀπητίῳ καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα | προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν, καὶ τρυπήσει ὁ κύριος αὐτοῦ τὸ οὖς τῷ ὀπητίῳ, καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα |
| his master shall lead him to the tribunal of God, and then he shall lead him to the door at the doorpost, and his master shall pierce his ear with a small awl, and he shall be subject to him forever. | his master shall bring him to the judgment-seat of God, and then shall he bring him to the door,– to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever. |
| If the thief be not found, then the master of the house shall come near unto G-d, to see whether he have not put his hand unto his neighbour’s goods. | If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour’s goods. | If the thief is not caught, then the owner of the house will be brought before the judges to see whether he has laid his hand on his neighbor’s goods. |
| ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας προσελεύσεται ὁ κύριος τῆς οἰκίας ἐνώπιον τοῦ θεοῦ καὶ ὀμεῖται ἦ μὴν μὴ αὐτὸς πεπονηρεῦσθαι ἐφ᾽ ὅλης τῆς παρακαταθήκης τοῦ πλησίον | ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας, προσελεύσεται ὁ κύριος τῆς οἰκίας ἐνώπιον τοῦ Θεοῦ καὶ ὀμεῖται ἦ μὴν μὴ αὐτὸν πεπονηρεῦσθαι ἐφ᾿ ὅλης τῆς παρακαταθήκης τοῦ πλησίον |
| But if the thief is not found, the owner of the house shall draw near before God and swear that surely he himself has not acted wickedly against the entire deposit of the neighbor. | But if the thief be not found, the master of the house shall come forward before God, and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour’s deposit, |
|
John 10:23 (KJV) |
|
| It was winter, and Jesus was walking in the temple area in Solomon’s Portico. | And Jesus walked in the temple in Solomon’s porch. |
| καὶ περιεπάτει |ὁ| Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος | και περιεπατει ο ιησους εν τω ιερω εν τη στοα του σολομωντος | και περιεπατει ο ιησους εν τω ιερω εν τη στοα σολομωνος |
|
John 10:26 (KJV) |
|
| But you refuse to believe because you are not my sheep. | But ye believe not, because ye are not of my sheep, as I said unto you. |
| ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν | αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν | αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν |
|
John 10:31-33 (KJV) |
|
| The Jewish leaders picked up rocks again to stone him to death. | Then the Jews took up stones again to stone him. |
| Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν | εβαστασαν ουν παλιν λιθους οι ιουδαιοι ινα λιθασωσιν αυτον | εβαστασαν ουν παλιν λιθους οι ιουδαιοι ινα λιθασωσιν αυτον |
| Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?” | Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? |
| ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· πολλὰ ἔργα |καλὰ| ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε | απεκριθη αυτοις ο ιησους πολλα καλα εργα εδειξα υμιν εκ του πατρος μου δια ποιον αυτων εργον λιθαζετε με | απεκριθη αυτοις ο ιησους πολλα καλα εργα εδειξα υμιν εκ του πατρος μου δια ποιον αυτων εργον λιθαζετε με |
| The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy because you, a man, are claiming to be God.” | The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. |
| ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· περὶ καλοῦ ἔργου οὐ λιθάζομεν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν | απεκριθησαν αυτω οι ιουδαιοι λεγοντες περι καλου εργου ου λιθαζομεν σε αλλα περι βλασφημιας και οτι συ ανθρωπος ων ποιεις σεαυτον θεον | απεκριθησαν αυτω οι ιουδαιοι λεγοντες περι καλου εργου ου λιθαζομεν σε αλλα περι βλασφημιας και οτι συ ανθρωπος ων ποιεις σεαυτον θεον |
|
John 10:34 (KJV) |
|
| Jesus answered, “Is it not written in your law, ‘I said, you are gods’? | Jesus answered them, Is it not written in your law, I said, Ye are gods? |
| ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς· οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι ἐγὼ εἶπα· θεοί ἐστε | απεκριθη αυτοις ο ιησους ουκ εστιν γεγραμμενον εν τω νομω υμων εγω ειπα θεοι εστε | απεκριθη αυτοις ο ιησους ουκ εστιν γεγραμμενον εν τω νομω υμων εγω ειπα θεοι εστε |
|
John 10:38 (KJV) |
|
| But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.” | But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. |
| εἰ δὲ ποιῶ, κὰν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ καγὼ ἐν τῷ πατρί | ει δε ποιω καν εμοι μη πιστευητε τοις εργοις πιστευσατε ινα γνωτε και πιστευσητε οτι εν εμοι ο πατηρ καγω εν αυτω | ει δε ποιω καν εμοι μη πιστευητε τοις εργοις πιστευσατε ινα γνωτε και πιστευσητε οτι εν εμοι ο πατηρ καγω εν αυτω |
|
Luke 7:20-22 (KJV) |
|
| When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” | When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? |
| παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν· Ἰωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων· σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν | παραγενομενοι δε προς αυτον οι ανδρες ειπον ιωαννης ο βαπτιστης απεσταλκεν ημας προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν | παραγενομενοι δε προς αυτον οι ανδρες ειπον ιωαννης ο βαπτιστης απεσταλκεν ημας προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν |
| At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. | And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. |
| ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν | εν αυτη δε τη ωρα εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις πολλοις εχαρισατο το βλεπειν | εν αυτη δε τη ωρα εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις πολλοις εχαρισατο το βλεπειν |
| So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. | Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. |
| καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται | και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται κωφοι ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται | και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται κωφοι ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται |
1 In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon’s was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus. These appear to be alternate spellings of the same part of speech. The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τοῦ preceding Solomon’s. The Byzantine Majority Text did not.
2 John 10:23 (NET)
3 John 10:24, 25a (NET)
5 John 10:25b (NET)
6 John 3:19 (NET)
7 The NET parallel Greek text had ἀλλὰ here, where the NA28, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.
8 The NET parallel Greek text and NA28 had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ.
9 The NET parallel Greek text and NA28 had οὐκ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ου.
10 John 10:26 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had καθως ειπον υμιν (KJV: as I said unto you) at the end of this clause. The NET parallel Greek text and NA28 did not.
11 Romans 11:7b, 8 (NET) See Romans, Part 39 for a table comparing the Greek of Paul’s quotation to the Septuagint.
13 Matthew 13:11 (NET)
14 Matthew 13:13 (NET)
15 Romans 11:11 (NET)
17 Romans 8:28b-30 (NET)
18 John 10:28-30 (NET)
19 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) following picked up. The NET parallel Greek text and NA28 did not.
20 John 10:31 (NET)
21 John 10:32 (NET) The NET parallel Greek text and NA28 had ἐμὲ (NET: me) preceding stone, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me) following.
22 John 10:33 (NET)
24 Matthew 16:16 (NET)
26 The NET parallel Greek text and NA28 had ὅτι preceding this clause, understood in the NET as an indication of a direct quotation. The Stephanus Textus Receptus and Byzantine Majority Text did not. This clause is ἐγὼ εἶπα· θεοί ἐστε in Greek in the New Testament, and ἐγὼ εἶπα θεοί ἐστε in Psalm 82:6 (81:6) in the Septuagint.
27 John 10:34-36 (NET)
28 Exodus 21:6; 22:8, 9 (NET) A note (4) in the NET on Psalm 82:1 reads: “The present translation assumes that the Hebrew term אֱלֹהִים (ʾelohim, ‘gods’) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).” So, I have chosen the passages in Exodus (from the first five books of the law) that are assumed to reference men for illustration here.
29 John 10:37 (NET)
30 The Stephanus Textus Receptus and Byzantine Majority Text had πιστευσατε here, a form of the verb πιστεύω in the imperative mood (e.g., “you must believe”), where the NET parallel Greek text and NA28 had πιστεύετε, which can be understood in the imperative or indicative mood. I’ve come to understand this as multiplexing: The old man (τὸν παλαιὸν ἄνθρωπον; “the old human”) reading in Greek hears a command in the imperative mood—“you must believe the deeds”—while the new man (τὸν καινὸν ἄνθρωπον; “the new human”) hears a fact and a promise—“you believe the deeds.”
31 John 10:38a (NET)
32 Romans 11:11 (NET)
33 2 Corinthians 5:7 (NET)
34 Romans 10:9 (NET)
35 The NET parallel Greek text and NA28 had γινώσκητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευσητε (KJV: believe).
36 The NET parallel Greek text and NA28 had τῷ πατρί here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: him).
37 John 10:38b (NET)
38 The NET parallel Greek text and NA28 had ἐκείνῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτη δε (KJV: And…that same).
39 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding sight. The NET parallel Greek text and NA28 did not.
40 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.
41 The Stephanus Textus Receptus and Byzantine Majority Text had οτι (KJV: how that) at the beginning of this clause. The NET parallel Greek text and NA28 did not.
42 The NET parallel Greek text and NA28 had the conjunction καὶ (not translated in the NET) joining these clauses. The Stephanus Textus Receptus and Byzantine Majority Text did not.
43 Luke 7:20-23 (NET)
44 John 11:43b, 44 (NET)