Christianity, Part 8

Posted on February 3, 2023 by admin

There are 3 occurrences of πάντας in John’s Gospel [see Table below] including: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ The first occurrence follows (John 2:13-17 ESV):

The Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. And making a whip of cords, he drove them all (πάντας, a form of πᾶς) out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned² their tables. And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” His³ disciples remembered that it was written, “Zeal for your house will consume⁴ me.”

Here πάντας was limited by those who were selling oxen and sheep and pigeons, and the money-changers sitting in the temple in Jerusalem. The next occurrence follows (John 2:23-25 ESV):

Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing. But Jesus on his part did not entrust himself to them, because he knew all people (πάντας, a form of πᾶς) [Table] and needed no one to bear witness about man, for he himself knew what was in man.

There is no limit to πάντας here. It is probably safe to infer people from what follows: He needed no one to bear witness about man (τοῦ ἀνθρώπου), for he himself knew what was in man (τῷ ἀνθρώπῳ). Both τοῦ ἀνθρώπου and τῷ ἀνθρώπῳ are singular forms of ἄνθρωπος, so humanity as a whole seems to be in view here. This is a not-so-veiled reference to the sin nature that resides in every human being.

The final occurrence of πάντας in John’s Gospel is the main reason for this essay series: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.⁵ I already considered the words concerning judgment in another essay. Here, I want to consider the words which follow (John 12:34 ESV):

So⁶ the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that⁷ the Son of Man must be lifted up? Who is this Son of Man?”

Even without John’s explanation, He said this to show by what kind of death he was going to die,⁸ Jesus’ audience grasped that lifted up (ὑψωθῆναι, a form of ὑψόω) was a euphemism for death (even a particular kind of death according to John). It seems to be the only thing they heard when He said: “The hour has come for the Son of Man to be glorified [Table]. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.⁹ Those seeking an immortal king to overthrow the Roman superpower were clearly troubled by this talk of death.

I feel fairly confident paraphrasing Jesus here: And I, when I am [crucified], will draw all people to myself. The author of “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog quoted someone named Morris:

“We must take the expression accordingly to mean that all those who are to be drawn will be drawn. That is to say, Christ is not affirming that the whole world would be saved. He is affirming that all who are to be saved will be saved in this way. And he is speaking of a universal rather than a narrowly nationalistic religion. The death of Christ would mean the end of particularism. By virtue of that death ‘all men’ and not the Jews alone would be drawn. And they would be drawn only by virtue of that death” (Morris, pp. 598–99).^[2]

In other words, Morris wanted Jesus to say, And…when I am [crucified], “that death” will draw “all who are to be saved” to myself. Aside from the fact that this isn’t what Scripture records Jesus saying, ἑλκύσω (I…will draw) is in the 1^st person rather than the 3^rd person. Jesus’ death is not the subject of the verb. Jesus is the subject of ἑλκύσω. He stated clearly before his death one of the things He would do after his crucifixion with all authority in heaven and on earth.¹⁰ Morris did seem to allow that by Christ’s death “‘all men’ and not the Jews alone would be drawn.” But he would not allow Christ’s death to draw ‘all men’ to the point “that the whole world would be saved.”

When the crowd asked, Who is this Son of Man? Jesus did not direct their attention to Daniel (Daniel 7:13, 14 ESV):

I saw in the night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve (Septuagint: δουλεύσουσιν, a form of δουλεύω) him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed.

Instead Jesus said (John 12:35, 36a ESV):

The light is among you¹¹ for a little while longer. Walk while¹² you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While¹³ you have the light, believe in the light, that you may become sons of light.

“I am the light of the world,” Jesus had said. “Whoever follows me will not walk¹⁴ in darkness, but will have the light of life.”¹⁵ There is some question whether Jesus spoke the following assessment or if it was John’s by the Holy Spirit (John 3:19-21 ESV):

“And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.”

So here is another example of how difficult it is to enter the kingdom of God!¹⁶ Jesus, the door to the kingdom, is also the light that exposes one’s works as evil, proving Jesus’ word that we are, in fact, evil.¹⁷ It is not just that we make mistakes. The evil within us is repulsed by the only help available to us.

I’ve often thought of this passage as if it described secret sins. Actually, there are no forms of ἁμαρτία here. The Greek word translated evil was πονηρὰ (a form of πονηρός), and wicked things was ὁ φαῦλα (a form of φαῦλος). But if that seems a little too much like straining out a gnat, I’ll simply say that my deepest, darkest, most secret and deceitful sin is that there is something in me that desperately wants its own righteousness derived from law, from rules it obeys successfully. The light makes it obvious that even all our righteous deeds are like a polluted garment.¹⁸ Jesus’ disciples were exceedingly astonished, and said to him, “Then who can be saved?” Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.”¹⁹

Granted, I took this a bit out of context. But I’m not convinced that Jesus meant to imply that the rich cannot come to me unless the Father who sent me draws him,²⁰ and the rest of us are expected to do it on our own. The main advantage we have over the rich is that we can afford fewer diversions. We spend more time with less to distract us from the insistent drawing of the Lord Jesus Christ.

The verses following Jesus’ promise, And I, when I am lifted up from the earth, will draw all people to myself,²¹ continued (John 12:36b-38 ESV):

When Jesus²² had said these things, he departed and hid himself from them. Though he had done so many signs before them, they still did not believe in him, so that the word spoken by the prophet Isaiah might be fulfilled:

“Lord, who has believed what he heard from us,

and to whom has the arm of the Lord been revealed?”

The Greek word translated might be fulfilled (NET: would be fulfilled) was πληρωθῇ (a form of πληρόω). It is in the subjunctive mood, so it was translated might be fulfilled so as not to offend those who already know Greek apparently: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”²³

John by the Holy Spirit chose πληρωθῇ here despite the fact that Isaiah’s prophecy was already fulfilled before he wrote his Gospel account: God had already successfully hardened a people to withstand Jesus’ miraculous signs and condemn Him to death for violating their understanding of the law. It should give those who do not already know Greek great confidence that this is a stylistic device of Koine Greek and that the caveat in the definition of the subjunctive mood is entirely accurate:

“However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”²⁴

We can all be confident that other examples of verbs in the subjunctive mood in purpose or result clauses in the New Testament will be fulfilled, absolutely. John continued (John 12:39, 40 ESV):

Therefore they could not believe. For again Isaiah said,

“He has blinded their eyes

and hardened their heart,

lest they see with their eyes,

and understand with their heart, and turn,

and I would heal them” [Table].

John made it quite clear that many in Israel could not believe (οὐκ ἠδύναντο πιστεύειν) because God intended to fulfill his word through the prophet Isaiah (6:8-13). Jesus contrasted his hardened contemporaries to others who lived before them (Matthew 11:21-24 ESV):

Woe to you, Chorazin! Woe to you, Bethsaida!²⁵ For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. And you, Capernaum,²⁶ will you be exalted²⁷ to²⁸ heaven?²⁹ You will be brought down³⁰ to Hades. For if the mighty works done in you had been done³¹ in Sodom, it would have remained³² until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.

And John concluded (John 12:41-43 ESV):

Isaiah said these things because³³ he saw [Christ’s] glory and spoke of him. Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; for they loved the glory that comes from man more than the glory that comes from God.

I don’t doubt that these authorities were drawn to faith in Jesus out of their blinded and hardened conditions by God: No one can come to me unless the Father who sent me draws him,³⁴ Jesus said. Yet even they loved the glory that comes from man more than the glory that comes from God. Jesus said to them again, “Children, how difficult it is to enter the kingdom of God!³⁵

I’ve considered all the occurrences of πάντας in the four Gospel accounts. It is sufficient to persuade me that if Jesus had intended to limit πάντας here, He would have. But Christianity, as far as I know, still won’t acknowledge that He said, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.³⁶ So, I’ll continue to look at other occurrences of πάντας in other essays.

I’ll conclude with an observation that came as I began this essay. Paul wrote to the Thessalonians: we ourselves boast³⁷ about you in the churches of God for your steadfastness and faith in all your persecutions (διωγμοῖς, a form of διωγμός) and in the afflictions that you are enduring.³⁸ Then he embarked on a rather detailed description of the righteous judgment of God (2 Thessalonians 1:5-10a ESV):

This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus [Table]. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all (πᾶσιν, a form of πᾶς) who have believed…³⁹

We wait still for this relief (ἄνεσιν, a form of ἄνεσις). I don’t doubt that day will come. I long for the day when the sin condemned in my flesh will be condemned in the eternal fire prepared for the devil and his angels⁴⁰ instead. Then it struck me that Jesus’ command was a far more practical and timelier tactic for those seeking relief from persecution: Love your enemies and pray for those who persecute (διωκόντων, a form of διώκω) you…⁴¹

It would be nice if everyone was like the Ethiopian eunuch (Acts 8:26-38), but some like Saul oppose themselves kicking against the goads as Jesus draws them to Himself (Acts 8:1-3 ESV):

And Saul approved of [Stephen’s (Acts 6:1-7:60)] execution.
And there arose on that day a great persecution (διωγμὸς) against the church in Jerusalem, and⁴² they were all scattered throughout the regions of Judea and Samaria, except the apostles [Table]. Devout men buried Stephen and made⁴³ great lamentation over him. But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.

Jesus met Saul (Acts 9:1-9) on the road to Damascus and began to transform him into the man we know as Paul an apostle to the Gentiles (Acts 9:19b-31 ESV):

For some days [Saul] was with the disciples at Damascus [Table]. And immediately he proclaimed Jesus⁴⁴ in the synagogues, saying, “He is the Son of God.” And all who heard him were amazed and said, “Is not this the man who made havoc in⁴⁵ Jerusalem of those who called upon this name? And has he not come⁴⁶ here for this purpose, to bring them bound before the chief priests?” But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ [Table].

When many days had passed, the Jews plotted to kill him, but their plot became known to Saul. They were watching⁴⁷ the gates day and night in order to kill him, but his⁴⁸ disciples took him⁴⁹ by night and let him⁵⁰ down through an opening in the wall, lowering him in a basket.

And when he had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple [Table]. But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists. But they were seeking to kill him [Table]. And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.

So the church throughout all Judea and Galilee and Samaria had peace (εἰρήνην, a form of εἰρήνη) and was being built up. And walking⁵¹ in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied⁵² [Table].

I don’t think Paul deliberately misled the Thessalonians regarding relief from their persecutions and afflictions. He thought everything he wrote to them would happen in his lifetime: Then we (ἡμεῖς) who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.⁵³ Granted, the relief Paul wrote about is more permanent than the short-lived peace enjoyed by the church throughout all Judea and Galilee and Samaria after Saul met Jesus on the Damascus road. There will always be those who oppose themselves kicking against the goads until the things Paul wrote to the Thessalonians come to pass.

Peter informed us why we wait so long for these things (2 Peter 3:9 ESV [Table]):

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

As we approach the 2,000^th anniversary of the Lord Jesus’ crucifixion and resurrection, maybe Christianity will accept that God is serious about this, and fully embrace the Lord Jesus Christ as the right man for the job: For God did not send his Son into the world to condemn the world, but in order that the world might be (e.g., will be) saved through him.⁵⁴ And I, when I am lifted up from the earth (e.g., crucified), will draw all people to myself,⁵⁵ Jesus promised. The rest of us it seems would stop short.

According to a note (38) in the NET John quoted from Psalm 69:9. The table below compares the Greek of John’s quotation from the NET parallel Greek text, NA²⁸and Byzantine Majority Text to that of the Septuagint.

John 2:17b (NET Parallel Greek)	Psalm 69:9a (Septuagint BLB) Table	Psalm 68:10a (Septuagint Elpenor)
ὁ ζῆλος τοῦ οἴκου σου καταφάγεται με	ὁ ζῆλος τοῦ οἴκου σου κατέφαγέν με	ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με
John 2:17b (NET)	Psalm 68:10a (NETS)	Psalm 68:10a (English Elpenor)
Zeal for your house will devour me.	the zeal for your house consumed me	the zeal of thine house has eaten me up

The table below compares the Greek of John’s quotation from the Stephanus Textus Receptus to that of the Septuagint.

John 2:17b (Stephanus Textus Receptus)	Psalm 69:9a (Septuagint BLB) Table	Psalm 68:10a (Septuagint Elpenor)
ο ζηλος του οικου σου κατεφαγεν με	ὁ ζῆλος τοῦ οἴκου σου κατέφαγέν με	ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με
John 2:17b (KJV)	Psalm 68:10a (NETS)	Psalm 68:10a (English Elpenor)
The zeal of thine house hath eaten me up.	the zeal for your house consumed me	the zeal of thine house has eaten me up

According to a note (82) in the NET John quoted from Isaiah 53:1. The table below compares the Greek of John’s quotation to that of the Septuagint.

John 12:38b (NET Parallel Greek)	Isaiah 53:1 (Septuagint BLB) Table	Isaiah 53:1 (Septuagint Elpenor)
κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη	κύριε τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη	ΚΥΡΙΕ, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη
John 12:38b (NET)	Isaiah 53:1 (NETS)	Isaiah 53:1 (English Elpenor)
Lord, who has believed our message, and to whom has the arm of the Lord been revealed?	Lord, who has believed our report? And to whom has the arm of the Lord been revealed?	O Lord, who has believed our report? and to whom has the arm of the Lord been revealed?

According to a note (87) in the NET John quoted from Isaiah 6:10. The table below compares the Greek of John’s quotation to that of the Septuagint.

John 12:40 (NET Parallel Greek)	Isaiah 6:10 (Septuagint BLB) Table	Isaiah 6:10 (Septuagint Elpenor)
τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
John 12:40 (NET)	Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
“He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn to me, and I would heal them.”	For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

It is safe to say that John didn’t quote the Septuagint. This is more like a paraphrase of the Hebrew and a subtle corroboration of what is preserved in the Masoretic text. The idea that God caused this was apparently too much for the rabbis who translated the Septuagint too receive.

The table mentioned above follows.

Occurrences of πάντας in John
Reference	NET Parallel Greek	ESV
John 2:15	πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ	he drove them all out of the temple
	Limited by…
	(2:14) In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there.
John 2:24	τὸ αὐτὸν γινώσκειν πάντας	he knew all people
	Explained by…
	(2:25) and needed no one to bear witness about man, for he himself knew what was in man.
John 12:32	πάντας ἑλκύσω πρὸς ἐμαυτόν	I…will draw all people to myself

A table of occurrences of the Hebrew word פְּלַח (pᵊlaḥ) in Daniel follows:

Reference	Hebrew		NET	ESV	Septuagint BLB	Septuagint Elpenor
Daniel 3:12	פלחין		They…serve	they do…serve	λατρεύουσιν	λατρεύουσι
Daniel 3:14	פלחין		you…serve	you do…serve	λατρεύετε	λατρεύετε
Daniel 3:17	פלחין		we are serving	we serve	λατρεύομεν	λατρεύομεν
Daniel 3:18	פלחין		we…serve	we will…serve	λατρεύομεν	λατρεύομεν
Daniel 3:28	יפלחון		serve	serve	λατρεύσωσιν	λατρεύσωσι
Daniel 6:16	פלח		serve	serve	λατρεύεις	λατρεύεις
Daniel 6:20	פלח		serve	serve	λατρεύεις	λατρεύεις
Daniel 7:14	יפלחון	יִפְלְח֑וּן	were serving	should serve	δουλεύσουσιν	δουλεύσουσιν
Daniel 7:27	יפלחון	יִפְלְח֖וּן	will serve	shall serve	δουλεύσουσιν	δουλεύσουσι

The difference between Daniel 7:14 and 7:27 is apparently in the vowel points, a difference that wasn’t recognized by the rabbis who translated the Septuagint, where both occurrences were rendered δουλεύσουσι(ν), a form of δουλεύω in the future tense and indicative mood. The English translation of the Tanakh on chabad.org (where I found the Hebrew with vowel points) was shall serve (7:14) and will serve (7:18).

Tables comparing Psalm 69:9; Daniel 7:13; 7:14; Isaiah 64:6 and 53:1 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 69:9 (68:10); Daniel 7:13; 7:14; Isaiah 64:6 and 53:1 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of John 2:15; 2:17; 12:34; 12:35, 36; 8:12; Matthew 11:21; 11:23; John 12:41; 2 Thessalonians 1:4; 1:10; Acts 8:2; 9:20, 21 and 9:24, 25 in the NET and KJV follow.

Psalm 69:9 (Tanakh)	Psalm 69:9 (KJV)	Psalm 69:9 (NET)
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.	For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.	Certainly zeal for your house consumes me; I endure the insults of those who insult you.

Psalm 69:9 (Septuagint BLB)	Psalm 68:10 (Septuagint Elpenor)
ὅτι ὁ ζῆλος τοῦ οἴκου σου κατέφαγέν με καὶ οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ᾽ ἐμέ	ὅτι ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με, καὶ οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσον ἐπ᾿ ἐμέ
Psalm 68:10 (NETS)	Psalm 68:10 (English Elpenor)
because the zeal for your house consumed me, and the reproaches of those who reproach you fell on me.	For the zeal of thine house has eaten me up; and the reproaches of them that reproached thee are fallen upon me.

Daniel 7:13 (Tanakh)	Daniel 7:13 (KJV)	Daniel 7:13 (NET)
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.	I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.	I was watching in the night visions, And with the clouds of the sky, one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him.

Daniel 7:13 (Septuagint BLB)	Daniel 7:13 (Septuagint Elpenor)
ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν καὶ ἐνώπιον αὐτοῦ προσηνέχθη	ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε καὶ ἐνώπιον αὐτοῦ προσηνέχθη
Daniel 7:13 (NETS)	Daniel 7:13 (English Elpenor)
I was watching in the night visions, and lo, as it were a son of man coming with the clouds of heaven. And he came as far as the ancient of days and was presented to him.	I beheld in the night vision, and, lo, [one] coming with the clouds of heaven as the Son of man, and he came on to the Ancient of days, and was brought near to him.

Daniel 7:14 (Tanakh)	Daniel 7:14 (KJV)	Daniel 7:14 (NET)
And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.	And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.	To him was given ruling authority, honor, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed.

Daniel 7:14 (Septuagint BLB)	Daniel 7:14 (Septuagint Elpenor)
καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία καὶ πάντες οἱ λαοί φυλαί γλῶσσαι αὐτῷ δουλεύσουσιν ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος ἥτις οὐ παρελεύσεται καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται	καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία, καὶ πάντες οἱ λαοί, φυλαί, γλῶσσαι αὐτῷ δουλεύσουσιν· ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ παρελεύσεται, καὶ ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται
Daniel 7:14 (NETS)	Daniel 7:14 (English Elpenor)
And to him was given the dominion and the honor and the kingship, and all peoples, tribes, languages shall be subject to him. His authority is an everlasting authority, which will not pass away, and his kingship will not be destroyed.	And to him was given the dominion, and the honour, and the kingdom; and all nations, tribes, and languages, shall serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom shall not be destroyed.

Isaiah 64:6 (Tanakh)	Isaiah 64:6 (KJV)	Isaiah 64:6 (NET)
But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.	But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.	We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in your sight. We all wither like a leaf; our sins carry us away like the wind.

Isaiah 64:6 (Septuagint BLB)	Isaiah 64:6 (Septuagint Elpenor)
καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῗς ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν οὕτως ἄνεμος οἴσει ἡμᾶς	καὶ ἐγενήθημεν ὡς ἀκάθαρτοι πάντες ἡμεῖς, ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν· καὶ ἐξερρύημεν ὡς φύλλα διὰ τὰς ἀνομίας ἡμῶν, οὕτως ἄνεμος οἴσει ἡμᾶς
Isaiah 64:6 (NETS)	Isaiah 64:6 (English Elpenor)
And we have all become like unclean people; all our righteousness is like the rag of a woman who sits apart. And we have fallen off like leaves because of our acts of lawlessness; thus the wind will take us away.	and we are all become as unclean, and all our righteousness as a filthy rag: and we have fallen as leaves because of our iniquities; thus the wind shall carry us [away].

Isaiah 53:1 (Tanakh)	Isaiah 53:1 (KJV)	Isaiah 53:1 (NET)
Who hath believed our report? and to whom is the arm of the LORD revealed?	Who hath believed our report? and to whom is the arm of the LORD revealed?	Who would have believed what we just heard? When was the Lord’s power revealed through him?

Isaiah 53:1 (Septuagint BLB)	Isaiah 53:1 (Septuagint Elpenor)
κύριε τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη	ΚΥΡΙΕ, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη
Isaiah 53:1 (NETS)	Isaiah 53:1 (English Elpenor)
Lord, who has believed our report? And to whom has the arm of the Lord been revealed?	O Lord, who has believed our report? and to whom has the arm of the Lord been revealed?

John 2:15 (NET)	John 2:15 (KJV)
So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.	And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;

John 2:15 (NET Parallel Greek)	John 2:15 (Stephanus Textus Receptus)	John 2:15 (Byzantine Majority Text)
καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν \|τὸ κέρμα\| καὶ τὰς τραπέζας ἀνέτρεψεν	και ποιησας φραγελλιον εκ σχοινιων παντας εξεβαλεν εκ του ιερου τα τε προβατα και τους βοας και των κολλυβιστων εξεχεεν το κερμα και τας τραπεζας ανεστρεψεν	και ποιησας φραγελλιον εκ σχοινιων παντας εξεβαλεν εκ του ιερου τα τε προβατα και τους βοας και των κολλυβιστων εξεχεεν το κερμα και τας τραπεζας ανεστρεψεν

John 2:17 (NET)	John 2:17 (KJV)
His disciples remembered that it was written, “Zeal for your house will devour me.”	And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

John 2:17 (NET Parallel Greek)	John 2:17 (Stephanus Textus Receptus)	John 2:17 (Byzantine Majority Text)
ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν· ὁ ζῆλος τοῦ οἴκου σου καταφάγεται με	εμνησθησαν δε οι μαθηται αυτου οτι γεγραμμενον εστιν ο ζηλος του οικου σου κατεφαγεν με	εμνησθησαν δε οι μαθηται αυτου οτι γεγραμμενον εστιν ο ζηλος του οικου σου καταφαγεται με

John 12:34 (NET)	John 12:34 (KJV)
Then the crowd responded, “We have heard from the law that the Christ will remain forever. How can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”	The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

John 12:34 (NET Parallel Greek)	John 12:34 (Stephanus Textus Receptus)	John 12:34 (Byzantine Majority Text)
Ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος· ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου	απεκριθη αυτω ο οχλος ημεις ηκουσαμεν εκ του νομου οτι ο χριστος μενει εις τον αιωνα και πως συ λεγεις οτι δει υψωθηναι τον υιον του ανθρωπου τις εστιν ουτος ο υιος του ανθρωπου	απεκριθη αυτω ο οχλος ημεις ηκουσαμεν εκ του νομου οτι ο χριστος μενει εις τον αιωνα και πως συ λεγεις δει υψωθηναι τον υιον του ανθρωπου τις εστιν ουτος ο υιος του ανθρωπου

John 12:35, 36 (NET)	John 12:35, 36 (KJV)
Jesus replied, “The light is with you for a little while longer. Walk while you have the light, so that the darkness may not overtake you. The one who walks in the darkness does not know where he is going.	Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.

John 12:35 (NET Parallel Greek)	John 12:35 (Stephanus Textus Receptus)	John 12:35 (Byzantine Majority Text)
εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστιν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ· καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει	ειπεν ουν αυτοις ο ιησους ετι μικρον χρονον το φως μεθ υμων εστιν περιπατειτε εως το φως εχετε ινα μη σκοτια υμας καταλαβη και ο περιπατων εν τη σκοτια ουκ οιδεν που υπαγει	ειπεν ουν αυτοις ο ιησους ετι μικρον χρονον το φως μεθ υμων εστιν περιπατειτε εως το φως εχετε ινα μη σκοτια υμας καταλαβη και ο περιπατων εν τη σκοτια ουκ οιδεν που υπαγει

While you have the light, believe in the light, so that you may become sons of light.” When Jesus had said these things, he went away and hid himself from them.

While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

John 12:36 (NET Parallel Greek)	John 12:36 (Stephanus Textus Receptus)	John 12:36 (Byzantine Majority Text)
ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ᾿ αὐτῶν	εως το φως εχετε πιστευετε εις το φως ινα υιοι φωτος γενησθε ταυτα ελαλησεν ο ιησους και απελθων εκρυβη απ αυτων	εως το φως εχετε πιστευετε εις το φως ινα υιοι φωτος γενησθε ταυτα ελαλησεν ο ιησους και απελθων εκρυβη απ αυτων

John 8:12 (NET)	John 8:12 (KJV)
Then Jesus spoke out again, “I am the light of the world! The one who follows me will never walk in darkness but will have the light of life.”	Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

John 8:12 (NET Parallel Greek)	John 8:12 (Stephanus Textus Receptus)	John 8:12 (Byzantine Majority Text)
Πάλιν οὖν αὐτοῖς ἐλάλησεν \|ὁ\| Ἰησοῦς λέγων· ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν \|ἐ\|μοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾿ ἕξει τὸ φῶς τῆς ζωῆς	παλιν ουν ο ιησους αυτοις ελαλησεν λεγων εγω ειμι το φως του κοσμου ο ακολουθων εμοι ου μη περιπατησει εν τη σκοτια αλλ εξει το φως της ζωης	παλιν ουν αυτοις ο ιησους ελαλησεν λεγων εγω ειμι το φως του κοσμου ο ακολουθων εμοι ου μη περιπατηση εν τη σκοτια αλλ εξει το φως της ζωης

Matthew 11:21 (NET)	Matthew 11:21 (KJV)
“Woe to you, Chorazin! Woe to you, Bethsaida! If the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.	Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Matthew 11:21 (NET Parallel Greek)	Matthew 11:21 (Stephanus Textus Receptus)	Matthew 11:21 (Byzantine Majority Text)
οὐαί σοι, Χοραζίν, οὐαί σοι, Βηθσαϊδά ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ μετενόησαν	ουαι σοι χοραζιν ουαι σοι βηθσαιδαν οτι ει εν τυρω και σιδωνι εγενοντο αι δυναμεις αι γενομεναι εν υμιν παλαι αν εν σακκω και σποδω μετενοησαν	ουαι σοι χοραζιν ουαι σοι βηθσαιδα οτι ει εν τυρω και σιδωνι εγενοντο αι δυναμεις αι γενομεναι εν υμιν παλαι αν εν σακκω και σποδω μετενοησαν

Matthew 11:23 (NET)	Matthew 11:23 (KJV)
And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades! For if the miracles done among you had been done in Sodom, it would have continued to this day.	And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

Matthew 11:23 (NET Parallel Greek)	Matthew 11:23 (Stephanus Textus Receptus)	Matthew 11:23 (Byzantine Majority Text)
καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾅδου καταβήσῃ· ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον	και συ καπερναουμ η εως του ουρανου υψωθεισα εως αδου καταβιβασθηση οτι ει εν σοδομοις εγενοντο αι δυναμεις αι γενομεναι εν σοι εμειναν αν μεχρι της σημερον	και συ καπερναουμ η εως του ουρανου υψωθεισα εως αδου καταβιβασθηση οτι ει εν σοδομοις εγενοντο αι δυναμεις αι γενομεναι εν σοι εμειναν αν μεχρι της σημερον

John 12:41 (NET)	John 12:41 (KJV)
Isaiah said these things because he saw Christ’s glory and spoke about him.	These things said Esaias, when he saw his glory, and spake of him.

John 12:41 (NET Parallel Greek)	John 12:41 (Stephanus Textus Receptus)	John 12:41 (Byzantine Majority Text)
ταῦτα εἶπεν Ἠσαΐας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ	ταυτα ειπεν ησαιας οτε ειδεν την δοξαν αυτου και ελαλησεν περι αυτου	ταυτα ειπεν ησαιας οτε ειδεν την δοξαν αυτου και ελαλησεν περι αυτου

2 Thessalonians 1:4 (NET)	2 Thessalonians 1:4 (KJV)
As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring.	So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

2 Thessalonians 1:4 (NET Parallel Greek)	2 Thessalonians 1:4 (Stephanus Textus Receptus)	2 Thessalonians 1:4 (Byzantine Majority Text)
ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐγκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε	ωστε ημας αυτους εν υμιν καυχασθαι εν ταις εκκλησιαις του θεου υπερ της υπομονης υμων και πιστεως εν πασιν τοις διωγμοις υμων και ταις θλιψεσιν αις ανεχεσθε	ωστε ημας αυτους εν υμιν καυχασθαι εν ταις εκκλησιαις του θεου υπερ της υπομονης υμων και πιστεως εν πασιν τοις διωγμοις υμων και ταις θλιψεσιν αις ανεχεσθε

2 Thessalonians 1:10 (NET)	2 Thessalonians 1:10 (KJV)
when he comes to be glorified among his saints and admired on that day among all who have believed—and you did in fact believe our testimony.	When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

2 Thessalonians 1:10 (NET Parallel Greek)	2 Thessalonians 1:10 (Stephanus Textus Receptus)	2 Thessalonians 1:10 (Byzantine Majority Text)
ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾿ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ	οταν ελθη ενδοξασθηναι εν τοις αγιοις αυτου και θαυμασθηναι εν πασιν τοις πιστευουσιν οτι επιστευθη το μαρτυριον ημων εφ υμας εν τη ημερα εκεινη	οταν ελθη ενδοξασθηναι εν τοις αγιοις αυτου και θαυμασθηναι εν πασιν τοις πιστευσασιν οτι επιστευθη το μαρτυριον ημων εφ υμας εν τη ημερα εκεινη

Acts 8:2 (NET)	Acts 8:2 (KJV)
Some devout men buried Stephen and made loud lamentation over him.	And devout men carried Stephen to his burial, and made great lamentation over him.

Acts 8:2 (NET Parallel Greek)	Acts 8:2 (Stephanus Textus Receptus)	Acts 8:2 (Byzantine Majority Text)
συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ᾿ αὐτῷ	συνεκομισαν δε τον στεφανον ανδρες ευλαβεις και εποιησαντο κοπετον μεγαν επ αυτω	συνεκομισαν δε τον στεφανον ανδρες ευλαβεις και εποιησαντο κοπετον μεγαν επ αυτω

Acts 9:20, 21 (NET)	Acts 9:20, 21 (KJV)
and immediately he began to proclaim Jesus in the synagogues, saying, “This man is the Son of God.”	And straightway he preached Christ in the synagogues, that he is the Son of God.

Acts 9:20 (NET Parallel Greek)	Acts 9:20 (Stephanus Textus Receptus)	Acts 9:20 (Byzantine Majority Text)
καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν Ἰησοῦν ὅτι οὗτος ἐστιν ὁ υἱὸς τοῦ θεοῦ	και ευθεως εν ταις συναγωγαις εκηρυσσεν τον χριστον οτι ουτος εστιν ο υιος του θεου	και ευθεως εν ταις συναγωγαις εκηρυσσεν τον χριστον οτι ουτος εστιν ο υιος του θεου

All who heard him were amazed and were saying, “Is this not the man who in Jerusalem was ravaging those who call on this name, and who had come here to bring them as prisoners to the chief priests?

But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?

Acts 9:21 (NET Parallel Greek)	Acts 9:21 (Stephanus Textus Receptus)	Acts 9:21 (Byzantine Majority Text)
ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον· οὐχ οὗτος ἐστιν ὁ πορθήσας \|εἰς\| Ἰερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς	εξισταντο δε παντες οι ακουοντες και ελεγον ουχ ουτος εστιν ο πορθησας εν ιερουσαλημ τους επικαλουμενους το ονομα τουτο και ωδε εις τουτο εληλυθει ινα δεδεμενους αυτους αγαγη επι τους αρχιερεις	εξισταντο δε παντες οι ακουοντες και ελεγον ουχ ουτος εστιν ο πορθησας εν ιερουσαλημ τους επικαλουμενους το ονομα τουτο και ωδε εις τουτο εληλυθεν ινα δεδεμενους αυτους αγαγη επι τους αρχιερεις

Acts 9:24, 25 (NET)	Acts 9:24, 25 (KJV)
but Saul learned of their plot against him. They were also watching the city gates day and night so that they could kill him.	But their laying await was known of Saul. And they watched the gates day and night to kill him.

Acts 9:24 (NET Parallel Greek)	Acts 9:24 (Stephanus Textus Receptus)	Acts 9:24 (Byzantine Majority Text)
ἐγνώσθη δὲ τῷ Σαύλῳ ἡ ἐπιβουλὴ αὐτῶν παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας τε καὶ νυκτὸς ὅπως αὐτὸν ἀνέλωσιν	εγνωσθη δε τω σαυλω η επιβουλη αυτων παρετηρουν τε τας πυλας ημερας τε και νυκτος οπως αυτον ανελωσιν	εγνωσθη δε τω σαυλω η επιβουλη αυτων παρετηρουν τε τας πυλας ημερας τε και νυκτος οπως αυτον ανελωσιν

But his disciples took him at night and let him down through an opening in the wall by lowering him in a basket.

Then the disciples took him by night, and let him down by the wall in a basket.

Acts 9:25 (NET Parallel Greek)	Acts 9:25 (Stephanus Textus Receptus)	Acts 9:25 (Byzantine Majority Text)
λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σπυρίδι	λαβοντες δε αυτον οι μαθηται νυκτος καθηκαν δια του τειχους χαλασαντες εν σπυριδι	λαβοντες δε αυτον οι μαθηται νυκτος καθηκαν δια του τειχους χαλασαντες εν σπυριδι

Christianity, Part 9

Back to The Lost Son of Perdition, Part 10

¹ John 12:32 (ESV)

² The NET parallel Greek text and NA²⁸ had ἀνέτρεψεν (a form of ἀνατρέπω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεστρεψεν (a form of ἀναστρέφω; KJV: overthrew).

³ The Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And) here. The NET parallel Greek text and NA²⁸ did not.

⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had καταφάγεται in the future tense here, where the Stephanus Textus Receptus had κατεφαγεν (KJV: hath eaten) in the 2^nd Aorist tense.

⁵ John 12:32 (ESV)

⁶ The NET parallel Greek text and NA²⁸ had οὖν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ὅτι here. The Byzantine Majority Text did not.

⁸ John 12:33 (ESV) Table

⁹ John 12:23, 24a (ESV)

¹⁰ Matthew 28:18b (ESV) Table

¹¹ The NET parallel Greek text and NA²⁸ had ἐν ὑμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ υμων (KJV: with you).

¹² The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εως.

¹³ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εως.

¹⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had περιπατήσῃ here, where the Stephanus Textus Receptus had περιπατησει (KJV: shall…walk). This is a “Subjunctive of Emphatic Negation” in Greek: οὐ μὴ περιπατήσῃ is the aorist tense in the subjunctive mood; ου μη περιπατησει is the future tense in the indicative mood.

¹⁵ John 8:12 (ESV)

¹⁶ Mark 10:24 (ESV)

¹⁷ Matthew 7:11; Matthew 12:34; Luke 11:13; John 8:44

¹⁸ Isaiah 64:6b (ESV)

¹⁹ Mark 10:26, 27 (ESV) Table

²⁰ John 6:44a (ESV) Table

²¹ John 12:32 (ESV)

²² The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²³ Verbal Moods from Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

²⁴ Ibid.

²⁵ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had Βηθσαϊδά here, where the Stephanus Textus Receptus had βηθσαιδαν.

²⁶ In the NET parallel Greek text and NA²⁸ Capernaum was spelled Καφαρναούμ, and καπερναουμ in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁷ The NET parallel Greek text and NA²⁸ had ὑψωθήσῃ in the future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had υψωθεισα (KJV: art exalted) in the aorist tense.

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding to, where the NET parallel Greek text and NA²⁸ had the negative particle μὴ (NET: No).

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding heaven. The NET parallel Greek text and NA²⁸ did not.

³⁰ The NET parallel Greek text and NA²⁸ had καταβήσῃ (a form of καταβαίνω; NET: you will be thrown down) here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταβιβασθηση (a form of καταβιβάζω; KJV: shalt be brought down).

³¹ The NET parallel Greek text and NA²⁸ had ἐγενήθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενοντο.

³² The NET parallel Greek text and NA²⁸ had ἔμεινεν (NET: would have continued) here, where the Stephanus Textus Receptus and Byzantine Majority Text had εμειναν (KJV: would have remained).

³³ The NET parallel Greek text and NA²⁸ had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had οτε (KJV: when).

³⁴ John 6:44a (ESV) Table

³⁵ Mark 10:24b (ESV) Table

³⁶ John 12:32 (ESV)

³⁷ The NET parallel Greek text and NA²⁸ had ἐγκαυχᾶσθαι (a form of ἐγκαυχάομαι) here, where the Stephanus Textus Receptus and Byzantine Majority Text had καυχασθαι (a form of καυχάομαι; KJV: glory).

³⁸ 2 Thessalonians 1:4 (ESV)

³⁹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πιστεύσασιν in the aorist tense here, where the Stephanus Textus Receptus had πιστευουσιν (KJV: believe) in the present tense.

⁴⁰ Matthew 25:41b (ESV)

⁴¹ Matthew 5:44 (ESV) Table

⁴² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had δὲ here, where the Stephanus Textus Receptus had τε.

⁴³ The NET parallel Greek text and NA²⁸ had ἐποίησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εποιησαντο.

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

⁴⁵ The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εν.

⁴⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἐληλύθει here, where the Byzantine Majority Text had εληλυθεν

⁴⁷ The NET parallel Greek text and NA²⁸ had παρετηροῦντο δὲ καὶ (NET: They were also watching) here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρετηρουν τε (KJV: And they watched).

⁴⁸ The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁹ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

⁵⁰ The NET parallel Greek text and NA²⁸ had αὐτὸν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵¹ The NET parallel Greek text and NA²⁸ had πορευομένη (NET: Living) here, where the Stephanus Textus Receptus and Byzantine Majority Text had πορευομεναι (KJV: walking).

⁵² The NET parallel Greek text and NA²⁸ had ἐπληθύνετο (NET: increased in numbers) here, where the Stephanus Textus Receptus and Byzantine Majority Text had επληθυνοντο (KJV: were multiplied).

⁵³ 1 Thessalonians 4:17 (ESV)

⁵⁴ John 3:17 (ESV) Table

⁵⁵ John 12:32 (ESV)

Christianity, Part 7

Posted on January 21, 2023 by admin

There are 3 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ First, I’ll continue to consider the implications of the occurrence in Luke 13:22-30.

When I remember that every natural person is opposed to my entrance through the narrow door into the kingdom of God, I’m less concerned about the aggressiveness of ἀγωνίζεσθε : Strive (ἀγωνίζεσθε, a form of ἀγωνίζομαι) to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door…² To enter through the narrow door requires some backbone or, more likely, the insistent drawing of the Lord Jesus Christ (John 10:7-10 ESV):

So Jesus again said to them, Truly, truly, I say to you, I am the door (θύρα) of the sheep. All who came before me³ are thieves and robbers, but the sheep did not listen to them. I am the door (θύρα). If anyone enters by me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.

In the clause Strive to enter through the narrow door,⁴ the Greek word translated through was διὰ. In the clause If anyone enters by me,⁵ the Greek word translated by (NET: through) was δι᾿. Both are followed by words in the genitive case, so I’ll ignore whatever differences I might perceive between through and by in English. My next concern is: When once the master of the house has risen and shut the door (θύραν, a form of θύρα).⁶

This is the end of Christianity as I understand it. Presumably, those inside the door still abide in Christ and his words abide in them⁷ but Christianity has no good news, nothing encouraging, to proclaim to those outside the shut door that is Jesus: Depart (πορεύεσθε, a form of πορεύομαι) from [Jesus], you cursed, into the eternal fire prepared for the devil and his angels,⁸ is all it has to say. But that isn’t what Jesus actually said here: Depart (ἀπόστητε, a form of ἀφίστημι) from me, all you workers of evil!⁹

Two different words were translated depart, and Jesus specified no destination in the latter example.¹⁰ Six of the seven occurrences of πορεύεσθε in the New Testament are accompanied by specific instructions regarding destination.¹¹ There are only two occurrences of ἀπόστητε, but the other one has a stand-by-wait-and-see feel to it. I’ll contrast that to a typical example of πορεύεσθε in the table below:

Acts 5:17-20 (ESV)

Acts 5:33-39a (ESV)

But the high priest rose up, and all who were with him (that is, the party of the Sadducees), and filled with jealousy they arrested¹² the apostles and put them in the public prison. But during the¹³ night an angel of the Lord opened¹⁴ the prison doors and brought them out, and said, “Go (πορεύεσθε, a form of πορεύομαι) and stand in the temple and speak to the people all the words of this Life.”

When they heard¹⁵ this (Acts 5:29-32), they were enraged and wanted to kill them. But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while [Table]. And he said to them, “Men of Israel, take care what you are about to do with these men. For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered. So in the present case I tell you, keep away (ἀπόστητε, a form of ἀφίστημι) from these men and let them alone, for if this plan or this undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” [Table]

When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us’…¹⁶ If I pay more attention to the mind of Christ this is not that bad a place to be when the door is Jesus (Luke 11:5-10 ESV):

And [Jesus] said to them, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves, for a friend of mine has arrived on a journey, and I have nothing to set before him’; and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything’? I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence (ἀναίδειαν, a form of ἀναίδεια) he will rise and give him whatever he needs. And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone (πᾶς) who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

Here is another possible meaning of Jesus’ command to strive (ἀγωνίζεσθε); namely, the impudence (ἀναίδεια), “shamelessness, effrontery” and “persistence” to seek undeserved favor from a holy God. The hardened descendants of Jacob will demonstrate that impudence, “shamelessness, effrontery” and “persistence” according to Jesus’ parable (Luke 13:25b-27 ESV).

[T]hen [the master of the house] will answer you, ‘I do not know where you come from’ [Table]. Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil’ [Table]!

It sounds ominous. But I expect this unexplained parable to resolve something like communion: By the authority of Jesus’ word bread is (ἐστιν) his body and wine is (ἐστιν) his blood when those who believe [d]o this in remembrance of [Him] to proclaim the Lord’s death until he comes. This communion of faith is nothing like the cannibal/vampire fest those who abandoned Jesus imagined. The words that I have spoken to you are spirit and life,¹⁷ Jesus said.

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.¹⁸

Focused on the fear of being cast out (ἐκβαλλομένους ἔξω), I might feel this as a bad thing. But the Lord Jesus has drawn hardened descendants of Jacob to a place where they desire the real kingdom of God rather than the imaginary kingdom they sought for themselves so many centuries earlier. (I assume here that ὄψησθε [a form of ὁράω], translated you see [ESV], is to be taken in its most concrete form [“to see (with the eyes), watch, behold, catch sight of, notice”]; and so, when you see places the resolution of this parable in some as yet future time.) Their weeping and gnashing of teeth is evidence of their desire to enter the real kingdom of God, and a hopeful sign if the door barring their entrance is Jesus: Blessed are those who mourn, for they shall be comforted,¹⁹ He said.

An actual example of Jesus as a shut door follows (Matthew 15:21-25 ESV):

And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying,²⁰ “Have mercy on me, O Lord, Son of David;²¹ my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged²² him, saying, “Send her away, for she is crying out after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt²³ before him, saying, “Lord, help me.”

Notice her impudence, shamelessness, effrontery and persistence in the face of Jesus as a door that is shut to her. But also notice that impudence, shamelessness, effrontery and persistence alone is not sufficient to open the door (Matthew 15:26 ESV):

And he answered, “It is not right to take the children’s bread and throw it to the dogs.”

I want to pause here to contrast Jesus’ words to this Canaanite woman to what Paul wrote about hardened descendants of Jacob, his kinsmen according to the flesh,²⁴ who were not yet knocking at the door, weeping and gnashing [their] teeth, but often imprisoning, beating and seeking to kill him (Romans 9:4, 5 ESV):

They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

The Canaanite woman didn’t despair at Jesus’ words but grew strong in faith and persisted (Matthew 15:27, 28 ESV):

She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly.

Jesus perceived her faith by her words. By her words she demonstrated that she understood and agreed with Him.

When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know (οἶδα) where you come from.’²⁵

One of the meanings of οἶδα, the Greek word translated know, is “to be able to recall.” I suppose it will be natural for the hardened descendants of Jacob to assume that the master of the house has forgotten them after so many years.

Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’²⁶

But the master of the house will remember them perfectly:

[H]e will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!²⁷

So, the master of the house will clarify the meaning of οἶδα for them: “I am not learning by observation” where you come from. Jesus said (Matthew 12:35-37 ESV):

The good person out of his good treasure²⁸ brings forth good,²⁹ and the evil person out of his evil treasure brings forth evil. I tell you, on the day of judgment people will give account for every careless word they speak,³⁰ for by your words you will be justified, and by your words you will be condemned.

He spoke these words under the heading: For out of the abundance of the heart the mouth speaks.³¹ Will the hardened descendants of Jacob grow strong in faith and persist like the Canaanite woman? Will they understand and agree with the master of the house? He even gave them the words to say. Will they demonstrate by those words the new abundance of their changed hearts? “Lord, be merciful to me worker of evil that I am.”³²

I’m more sanguine about that outcome since believing Jesus’ saying, And I, when I am lifted up from the earth, will draw all people to myself.³³ My Christianity won’t acknowledge that He even said it. But if one has the ears to hear, I think that hope is embedded in the words that conclude this parable (Luke 13:29, 30 ESV):

And people will come from east and west, and from³⁴ north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.

Jesus said something similar to the chief priests and the elders of the people³⁵ in the temple (Matthew 21:31b, 32 ESV):

Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you [Table]. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not³⁶ afterward change your minds and believe him.

The Greek word translated before was προάγουσιν. It is a 3^rd person plural form of προάγω in the indicative mood: “to lead forward, lead (someone) out, bring out; to move forward, move onward; to go before, lead the way, precede; to move ahead of; to move on to the next phase (e.g., move troops to the next battle); to induce to do; to happen before, come before.” It is an intriguing way to address those who wanted Jesus dead, his followers scattered and his words forgotten. But I’m thinking even more of that insight which brought so much hope and comfort to Paul (Romans 11:15-23 ESV):

For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? [Table] If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree [Table], do not be arrogant toward the branches. If you are, remember it is not you who support the root, but³⁷ the root that supports you. Then you will say, “Branches were broken off so that I might be grafted in” [Table]. That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud,³⁸ but fear. For if God did not spare the natural branches, neither³⁹ will he spare⁴⁰ you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off [Table]. And even they,⁴¹ if they do not continue⁴² in their unbelief, will be grafted in, for God has the power to graft them in again.

And so, a parable about a door that is Jesus shut in the face of hardened descendants of Jacob sounds like an example of Jesus drawing πάντας to Himself when I believe what He said. The next two occurrences of πάντας in Luke’s Gospel follow (Luke 17:24, 26-30 ESV):

For as the lightning flashes⁴³ and lights up the⁴⁴ sky⁴⁵ from one side to the other, so will the Son⁴⁶ of Man be in his day…Just as it was in the days of Noah,⁴⁷ so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage,⁴⁸ until the day when Noah entered the ark, and the flood came and destroyed them all⁴⁹ (πάντας, a form of πᾶς). Likewise, just as⁵⁰ it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all⁵¹ (πάντας, a form of πᾶς)—so⁵² will it be on the day when the Son of Man is revealed.

Both occurrences of πάντας above are limited by the time and the extent of destruction, flood and fire and sulfur respectively. Here is the final occurrence in Luke’s Gospel (Luke 21:25-36 ESV):

“And there will be⁵³ signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring⁵⁴ of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”

And he told them a parable: “Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation⁵⁵ will not pass away⁵⁶ until all has taken place. Heaven and earth will pass away, but my words will not pass away.⁵⁷

“But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come⁵⁸ upon all (πάντας, a form of πᾶς) who dwell on the face of the whole earth. But⁵⁹ stay awake at all times, praying that you may have strength⁶⁰ to escape all these things that are going to take place, and to stand before the Son of Man.”

Here πάντας was limited by who dwell on the face of the whole earth at the moment they will see the Son of Man coming in a cloud with power and great glory.⁶¹ But it is limited further still: Whether [see note 60 below] praying that you may have strength (κατισχύσητε a form of κατισχύω) to escape all these things (ESV), or that ye may be accounted worthy (καταξιωθητε a form of καταξιόω) to escape all these things that shall come to pass (KJV), there is a pattern developing: [A]sk, and it will be given to you,⁶² Jesus promised. For everyone who asks receives…⁶³

There is another potential meaning of ἐκφυγεῖν, the Greek word translated to escape above: “to emerge (like a baby out of the womb).”⁶⁴

Tables comparing the Greek of John 10:7, 8; Acts 5:18, 19; Matthew 15:22, 23; 15:25; 12:35, 36; Luke 17:24; 17:26-30; 13:29; Matthew 21:23; 21:32; Romans 11:18; 11:20, 21; 11:23; Luke 21:25; 21:33 and 21:35, 36 in the NET and KJV follow.

John 10:7, 8 (NET)	John 10:7, 8 (KJV)
So Jesus said again, “I tell you the solemn truth, I am the door for the sheep.	Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

John 10:7 (NET Parallel Greek)	John 10:7 (Stephanus Textus Receptus)	John 10:7 (Byzantine Majority Text)
Εἶπεν οὖν πάλιν \|ὁ\| Ἰησοῦς· ἀμὴν ἀμὴν λέγω ὑμῖν \|ὅτι\| ἐγώ εἰμι ἡ θύρα τῶν προβάτων.	ειπεν ουν παλιν αυτοις ο ιησους αμην αμην λεγω υμιν οτι εγω ειμι η θυρα των προβατων	ειπεν ουν παλιν αυτοις ο ιησους αμην αμην λεγω υμιν οτι εγω ειμι η θυρα των προβατων

All who came before me were thieves and robbers, but the sheep did not listen to them.

All that ever came before me are thieves and robbers: but the sheep did not hear them.

John 10:8 (NET Parallel Greek)	John 10:8 (Stephanus Textus Receptus)	John 10:8 (Byzantine Majority Text)
πάντες ὅσοι ἦλθον [πρὸ ἐμοῦ] κλέπται εἰσὶν καὶ λῃσταί, ἀλλ᾿ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.	παντες οσοι προ εμου ηλθον κλεπται εισιν και λησται αλλ ουκ ηκουσαν αυτων τα προβατα	παντες οσοι ηλθον κλεπται εισιν και λησται αλλ ουκ ηκουσαν αυτων τα προβατα

Acts 5:18, 19 (NET)	Acts 5:18, 19 (KJV)
They laid hands on the apostles and put them in a public jail.	And laid their hands on the apostles, and put them in the common prison.

Acts 5:18 (NET Parallel Greek)	Acts 5:18 (Stephanus Textus Receptus)	Acts 5:18 (Byzantine Majority Text)
καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ	και επεβαλον τας χειρας αυτων επι τους αποστολους και εθεντο αυτους εν τηρησει δημοσια	και επεβαλον τας χειρας αυτων επι τους αποστολους και εθεντο αυτους εν τηρησει δημοσια

But during the night an angel of the Lord opened the doors of the prison, led them out, and said,

But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

Acts 5:19 (NET Parallel Greek)	Acts 5:19 (Stephanus Textus Receptus)	Acts 5:19 (Byzantine Majority Text)
Αγγελος δὲ κυρίου διὰ νυκτὸς \|ἀνοίξας\| τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν	αγγελος δε κυριου δια της νυκτος ηνοιξεν τας θυρας της φυλακης εξαγαγων τε αυτους ειπεν	αγγελος δε κυριου δια της νυκτος ηνοιξεν τας θυρας της φυλακης εξαγαγων τε αυτους ειπεν

Matthew 15:22, 23 (NET)	Matthew 15:22, 23 (KJV)
A Canaanite woman from that area came and cried out, “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!”	And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

Matthew 15:22 (NET Parallel Greek)	Matthew 15:22 (Stephanus Textus Receptus)	Matthew 15:22 (Byzantine Majority Text)
καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα· ἐλέησον με, κύριε υἱὸς Δαυίδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται	και ιδου γυνη χαναναια απο των οριων εκεινων εξελθουσα εκραυγασεν αυτω λεγουσα ελεησον με κυριε υιε δαβιδ η θυγατηρ μου κακως δαιμονιζεται	και ιδου γυνη χαναναια απο των οριων εκεινων εξελθουσα εκραυγασεν αυτω λεγουσα ελεησον με κυριε υιε δαυιδ η θυγατηρ μου κακως δαιμονιζεται

But he did not answer her a word. Then his disciples came and begged him, “Send her away because she keeps on crying out after us.”

But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

Matthew 15:23 (NET Parallel Greek)	Matthew 15:23 (Stephanus Textus Receptus)	Matthew 15:23 (Byzantine Majority Text)
ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες· ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν	ο δε ουκ απεκριθη αυτη λογον και προσελθοντες οι μαθηται αυτου ηρωτων αυτον λεγοντες απολυσον αυτην οτι κραζει οπισθεν ημων	ο δε ουκ απεκριθη αυτη λογον και προσελθοντες οι μαθηται αυτου ηρωτων αυτον λεγοντες απολυσον αυτην οτι κραζει οπισθεν ημων

Matthew 15:25 (NET)	Matthew 15:25 (KJV)
But she came and bowed down before him and said, “Lord, help me!”	Then came she and worshipped him, saying, Lord, help me.

Matthew 15:25 (NET Parallel Greek)	Matthew 15:25 (Stephanus Textus Receptus)	Matthew 15:25 (Byzantine Majority Text)
ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα· κύριε, βοήθει μοι	η δε ελθουσα προσεκυνει αυτω λεγουσα κυριε βοηθει μοι	η δε ελθουσα προσεκυνησεν αυτω λεγουσα κυριε βοηθει μοι

Matthew 12:35, 36 (NET)	Matthew 12:35, 36 (KJV)
The good person brings good things out of his good treasury, and the evil person brings evil things out of his evil treasury.	A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

Matthew 12:35 (NET Parallel Greek)	Matthew 12:35 (Stephanus Textus Receptus)	Matthew 12:35 (Byzantine Majority Text)
ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας εκβαλλει τα αγαθα και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου εκβαλλει πονηρα	ο αγαθος ανθρωπος εκ του αγαθου θησαυρου εκβαλλει αγαθα και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου εκβαλλει πονηρα

I tell you that on the day of judgment, people will give an account for every worthless word they speak.

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

Matthew 12:36 (NET Parallel Greek)	Matthew 12:36 (Stephanus Textus Receptus)	Matthew 12:36 (Byzantine Majority Text)
λέγω δὲ ὑμῖν ὅτι πᾶν ρῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως	λεγω δε υμιν οτι παν ρημα αργον ο εαν λαλησωσιν οι ανθρωποι αποδωσουσιν περι αυτου λογον εν ημερα κρισεως	λεγω δε υμιν οτι παν ρημα αργον ο εαν λαλησωσιν οι ανθρωποι αποδωσουσιν περι αυτου λογον εν ημερα κρισεως

Luke 17:24 (NET)	Luke 17:24 (KJV)
For just like the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day.	For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.

Luke 17:24 (NET Parallel Greek)	Luke 17:24 (Stephanus Textus Receptus)	Luke 17:24 (Byzantine Majority Text)
ὥσπερ γὰρ ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ᾿ οὐρανὸν λάμπει, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου [ἐν τῇ ἡμέρᾳ αὐτοῦ]	ωσπερ γαρ η αστραπη η αστραπτουσα εκ της υπ ουρανον εις την υπ ουρανον λαμπει ουτως εσται και ο υιος του ανθρωπου εν τη ημερα αυτου	ωσπερ γαρ η αστραπη η αστραπτουσα εκ της υπ ουρανον εις την υπ ουρανον λαμπει ουτως εσται ο υιος του ανθρωπου εν τη ημερα αυτου

Luke 17:26-30 (NET)	Luke 17:26-30 (KJV)
Just as it was in the days of Noah, so too it will be in the days of the Son of Man.	And as it was in the days of Noe, so shall it be also in the days of the Son of man.

Luke 17:26 (NET Parallel Greek)	Luke 17:26 (Stephanus Textus Receptus)	Luke 17:26 (Byzantine Majority Text)
καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις Νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου	και καθως εγενετο εν ταις ημεραις του νωε ουτως εσται και εν ταις ημεραις του υιου του ανθρωπου	και καθως εγενετο εν ταις ημεραις νωε ουτως εσται και εν ταις ημεραις του υιου του ανθρωπου

People were eating, they were drinking, they were marrying, they were being given in marriage—right up to the day Noah entered the ark. Then the flood came and destroyed them all.

They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.

Luke 17:27 (NET Parallel Greek)	Luke 17:27 (Stephanus Textus Receptus)	Luke 17:27 (Byzantine Majority Text)
ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτὸν καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας	ησθιον επινον εγαμουν εξεγαμιζοντο αχρι ης ημερας εισηλθεν νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας	ησθιον επινον εγαμουν εξεγαμιζοντο αχρι ης ημερας εισηλθεν νωε εις την κιβωτον και ηλθεν ο κατακλυσμος και απωλεσεν απαντας

Likewise, just as it was in the days of Lot, people were eating, drinking, buying, selling, planting, building;

Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;

Luke 17:28 (NET Parallel Greek)	Luke 17:28 (Stephanus Textus Receptus)	Luke 17:28 (Byzantine Majority Text)
ὁμοίως καθὼς ἐγένετο ἐν ταῖς ἡμέραις Λώτ· ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν	ομοιως και ως εγενετο εν ταις ημεραις λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν	ομοιως και ως εγενετο εν ταις ημεραις λωτ ησθιον επινον ηγοραζον επωλουν εφυτευον ωκοδομουν

but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.

But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.

Luke 17:29 (NET Parallel Greek)	Luke 17:29 (Stephanus Textus Receptus)	Luke 17:29 (Byzantine Majority Text)
ᾗ δὲ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας	η δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και απωλεσεν απαντας	η δε ημερα εξηλθεν λωτ απο σοδομων εβρεξεν πυρ και θειον απ ουρανου και απωλεσεν απαντας

It will be the same on the day the Son of Man is revealed.

Even thus shall it be in the day when the Son of man is revealed.

Luke 17:30 (NET Parallel Greek)	Luke 17:30 (Stephanus Textus Receptus)	Luke 17:30 (Byzantine Majority Text)
κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται	κατα ταυτα εσται η ημερα ο υιος του ανθρωπου αποκαλυπτεται	κατα ταυτα εσται η ημερα ο υιος του ανθρωπου αποκαλυπτεται

Luke 13:29 (NET)	Luke 13:29 (KJV)
Then people will come from east and west, and from north and south, and take their places at the banquet table in the kingdom of God.	And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

Luke 13:29 (NET Parallel Greek)	Luke 13:29 (Stephanus Textus Receptus)	Luke 13:29 (Byzantine Majority Text)
καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ	και ηξουσιν απο ανατολων και δυσμων και απο βορρα και νοτου και ανακλιθησονται εν τη βασιλεια του θεου	και ηξουσιν απο ανατολων και δυσμων και βορρα και νοτου και ανακλιθησονται εν τη βασιλεια του θεου

Matthew 21:23 (NET)	Matthew 21:23 (KJV)
Now after Jesus entered the temple courts, the chief priests and elders of the people came up to him as he was teaching and said, “By what authority are you doing these things, and who gave you this authority?”	And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

Matthew 21:23 (NET Parallel Greek)	Matthew 21:23 (Stephanus Textus Receptus)	Matthew 21:23 (Byzantine Majority Text)
Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθον αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες· ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην	και ελθοντι αυτω εις το ιερον προσηλθον αυτω διδασκοντι οι αρχιερεις και οι πρεσβυτεροι του λαου λεγοντες εν ποια εξουσια ταυτα ποιεις και τις σοι εδωκεν την εξουσιαν ταυτην	και ελθοντι αυτω εις το ιερον προσηλθον αυτω διδασκοντι οι αρχιερεις και οι πρεσβυτεροι του λαου λεγοντες εν ποια εξουσια ταυτα ποιεις και τις σοι εδωκεν την εξουσιαν ταυτην

Matthew 21:32 (NET)	Matthew 21:32 (KJV)
For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although you saw this, you did not later change your minds and believe him.	For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Matthew 21:32 (NET Parallel Greek)	Matthew 21:32 (Stephanus Textus Receptus)	Matthew 21:32 (Byzantine Majority Text)
ἦλθεν γὰρ Ἰωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ, οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ	ηλθεν γαρ προς υμας ιωαννης εν οδω δικαιοσυνης και ουκ επιστευσατε αυτω οι δε τελωναι και αι πορναι επιστευσαν αυτω υμεις δε ιδοντες ου μετεμεληθητε υστερον του πιστευσαι αυτω	ηλθεν γαρ προς υμας ιωαννης εν οδω δικαιοσυνης και ουκ επιστευσατε αυτω οι δε τελωναι και αι πορναι επιστευσαν αυτω υμεις δε ιδοντες ου μετεμεληθητε υστερον του πιστευσαι αυτω

Romans 11:18 (NET)	Romans 11:18 (KJV)
do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you.	Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

Romans 11:18 (NET Parallel Greek)	Romans 11:18 (Stephanus Textus Receptus)	Romans 11:18 (Byzantine Majority Text)
μὴ κατακαυχῶ τῶν κλάδων· εἰ δὲ κατακαυχᾶσαι οὐ σὺ τὴν ρίζαν βαστάζεις ἀλλὰ ἡ ρίζα σέ	μη κατακαυχω των κλαδων ει δε κατακαυχασαι ου συ την ριζαν βασταζεις αλλ η ριζα σε	μη κατακαυχω των κλαδων ει δε κατακαυχασαι ου συ την ριζαν βασταζεις αλλ η ριζα σε

Romans 11:20, 21 (NET)	Romans 11:20, 21 (KJV)
Granted! They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!	Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

Romans 11:20 (NET Parallel Greek)	Romans 11:20 (Stephanus Textus Receptus)	Romans 11:20 (Byzantine Majority Text)
καλῶς· τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει ἀλλὰ φοβοῦ	καλως τη απιστια εξεκλασθησαν συ δε τη πιστει εστηκας μη υψηλοφρονει αλλα φοβου	καλως τη απιστια εξεκλασθησαν συ δε τη πιστει εστηκας μη υψηλοφρονει αλλα φοβου

For if God did not spare the natural branches, perhaps he will not spare you.

For if God spared not the natural branches, take heed lest he also spare not thee.

Romans 11:21 (NET Parallel Greek)	Romans 11:21 (Stephanus Textus Receptus)	Romans 11:21 (Byzantine Majority Text)
εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, [μή πως] οὐδὲ σοῦ φείσεται	ει γαρ ο θεος των κατα φυσιν κλαδων ουκ εφεισατο μηπως ουδε σου φεισηται	ει γαρ ο θεος των κατα φυσιν κλαδων ουκ εφεισατο μηπως ουδε σου φεισεται

Romans 11:23 (NET)	Romans 11:23 (KJV)
And even they—if they do not continue in their unbelief—will be grafted in, for God is able to graft them in again.	And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

Romans 11:23 (NET Parallel Greek)	Romans 11:23 (Stephanus Textus Receptus)	Romans 11:23 (Byzantine Majority Text)
κακεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς	και εκεινοι δε εαν μη επιμεινωσιν τη απιστια εγκεντρισθησονται δυνατος γαρ εστιν ο θεος παλιν εγκεντρισαι αυτους	και εκεινοι δε εαν μη επιμεινωσιν τη απιστια εγκεντρισθησονται δυνατος γαρ ο θεος εστιν παλιν εγκεντρισαι αυτους

Luke 21:25 (NET)	Luke 21:25 (KJV)
“And there will be signs in the sun and moon and stars, and on the earth nations will be in distress, anxious over the roaring of the sea and the surging waves.	And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

Luke 21:25 (NET Parallel Greek)	Luke 21:25 (Stephanus Textus Receptus)	Luke 21:25 (Byzantine Majority Text)
Καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἤχους θαλάσσης καὶ σάλου	και εσται σημεια εν ηλιω και σεληνη και αστροις και επι της γης συνοχη εθνων εν απορια ηχουσης θαλασσης και σαλου	και εσται σημεια εν ηλιω και σεληνη και αστροις και επι της γης συνοχη εθνων εν απορια ηχουσης θαλασσης και σαλου

Luke 21:33 (NET)	Luke 21:33 (KJV)
Heaven and earth will pass away, but my words will never pass away.	Heaven and earth shall pass away: but my words shall not pass away.

Luke 21:33 (NET Parallel Greek)	Luke 21:33 (Stephanus Textus Receptus)	Luke 21:33 (Byzantine Majority Text)
ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται	ο ουρανος και η γη παρελευσονται οι δε λογοι μου ου μη παρελθωσιν	ο ουρανος και η γη παρελευσονται οι δε λογοι μου ου μη παρελθωσιν

Luke 21:35, 36 (NET)	Luke 21:35, 36 (KJV)
For it will overtake all who live on the face of the whole earth.	For as a snare shall it come on all them that dwell on the face of the whole earth.

Luke 21:35 (NET Parallel Greek)	Luke 21:35 (Stephanus Textus Receptus)	Luke 21:35 (Byzantine Majority Text)
ὡς παγίς· ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς	ως παγις γαρ επελευσεται επι παντας τους καθημενους επι προσωπον πασης της γης	ως παγις γαρ επελευσεται επι παντας τους καθημενους επι προσωπον πασης της γης

But stay alert at all times, praying that you may have strength to escape all these things that must happen, and to stand before the Son of Man.”

Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Luke 21:36 (NET Parallel Greek)	Luke 21:36 (Stephanus Textus Receptus)	Luke 21:36 (Byzantine Majority Text)
ἀγρυπνεῖτε δὲ ἐν παντὶ καιρῷ δεόμενοι ἵνα κατισχύσητε ἐκφυγεῖν ταῦτα πάντα τὰ μέλλοντα γίνεσθαι καὶ σταθῆναι ἔμπροσθεν τοῦ υἱοῦ τοῦ ἀνθρώπου	αγρυπνειτε ουν εν παντι καιρω δεομενοι ινα καταξιωθητε εκφυγειν ταυτα παντα τα μελλοντα γινεσθαι και σταθηναι εμπροσθεν του υιου του ανθρωπου	αγρυπνειτε ουν εν παντι καιρω δεομενοι ινα καταξιωθητε εκφυγειν παντα τα μελλοντα γινεσθαι και σταθηναι εμπροσθεν του υιου του ανθρωπου

Christianity, Part 8

Back to The Lost Son of Perdition, Part 10

Back to Christianity, Part 9

Back to The Day of the Lord, Part 2

Back to Wonders and False Wonders, Part 3

¹ John 12:32 (ESV)

² Luke 13:24, 25a (ESV) Table

³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had πρὸ ἐμοῦ here. The Byzantine Majority Text did not.

⁴ Luke 13:24a (ESV) Table

⁵ John 10:9b (ESV)

⁶ Luke 13:25a (ESV) Table

⁷ John 15:7

⁸ Matthew 25:41b (ESV)

⁹ Luke 13:27b (ESV) Table

¹⁰ I should revisit the Christians of Matthew 7:21-23. There was a third word ἀποχωρεῖτε translated depart. And there, too, no destination was specified. Perhaps I cursed them prematurely “as the distilled sin condemned in the flesh of Christians standing on Jesus’ left.” Could He be offering the hope for repentance even On that day?

¹¹ In the seventh (Acts 16:36), go in peace, the implied destination is wherever Paul and Silas wanted to go, and only the manner of their going was stated precisely. Paul and Silas did not comply exactly with the jailer’s request (Acts 16:37-40).

¹² The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) following hands. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had the article της here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had ἀνοίξας here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηνοιξεν.

¹⁵ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀκούσαντες here, where the Byzantine Majority Text had ακουοντες.

¹⁶ Luke 13:25a (ESV) Table

¹⁷ John 6:63c (ESV) Table

¹⁸ Luke 13:28 (ESV)

¹⁹ Matthew 5:4 (ESV)

²⁰ The NET parallel Greek text and NA²⁸ had ἔκραζεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκραυγασεν αυτω (KJV: and cried unto him).

²¹ The NET parallel Greek text and NA²⁸ had υἱὸς Δαυίδ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υιε δαβιδ.

²² The NET parallel Greek text and NA²⁸ had ἠρώτουν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηρωτων (KJV: and besought).

²³ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had προσεκύνει here, where the Byzantine Majority Text had προσεκυνησεν.

²⁴ Romans 9:3b (ESV) Table

²⁵ Luke 13:25 (ESV) Table

²⁶ Luke 13:26 (ESV)

²⁷ Luke 13:27 (ESV) Table

²⁸ The Stephanus Textus Receptus had της καρδιας (KJV: of the heart) following treasury (KJV: treasure). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁹ The Stephanus Textus Receptus had the article τα preceding good things. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εαν λαλησωσιν (KJV: that…shall speak) here, where the NET parallel Greek text and NA²⁸ had λαλήσουσιν.

³¹ Matthew 12:34 (ESV)

³² Religious and Righteous Prayer

³³ John 12:32 (ESV)

³⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀπὸ preceding north (KJV: the north). The Byzantine Majority Text did not.

³⁵ Matthew 21:23a (ESV)

³⁶ The NET parallel Greek text and NA²⁸ had οὐδὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ου.

³⁷ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

³⁸ The NET parallel Greek text and NA²⁸ had ὑψηλὰ φρόνει here, where the Stephanus Textus Receptus and Byzantine Majority Text had υψηλοφρονει (KJV: be…highminded).

³⁹ The NET parallel Greek text and NA²⁸ had μή πως here in brackets, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest…also). The ESV translators seem to have ignored μή πως or μηπως entirely.

⁴⁰ It seems important to point out that Paul used φείσεται here, a singular form of φείδομαι in the future tense and indicative mood. I take the singular to mean that Paul addressed Gentile believers as a collective rather than as individuals.

⁴¹ The NET parallel Greek text and NA²⁸ had κακεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εκεινοι (KJV: they also).

⁴² The NET parallel Greek text and NA²⁸ had ἐπιμένωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιμεινωσιν (KJV: they abide).

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had the article η (KJV: that) preceding flashes (KJV: lighteneth). The NET parallel Greek text and NA²⁸ did not.

⁴⁴ The NET parallel Greek text and NA²⁸ had the article τὸν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁵ The NET parallel Greek text and NA²⁸ had τῆς ὑπὸ preceding the sky (KJV: heaven), where the Stephanus Textus Receptus and Byzantine Majority Text had της υπ (KJV: under).

⁴⁶ The Stephanus Textus Receptus had και (KJV: also) preceding the Son. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴⁷ The Stephanus Textus Receptus had the article του preceding Noah (KJV: Noe). The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴⁸ The NET parallel Greek text and NA²⁸ had ἐγαμίζοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξεγαμιζοντο (KJV: they were given in marriage).

⁴⁹ The NET parallel Greek text and NA²⁸ had πάντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαντας.

⁵⁰ The NET parallel Greek text and NA²⁸ had καθὼς here, where the Stephanus Textus Receptus and Byzantine Majority Text had και ως (KJV: also as).

⁵¹ The NET parallel Greek text and NA²⁸ had πάντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απαντας.

⁵² The NET parallel Greek text and NA²⁸ had τὰ αὐτὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ταυτα (KJV: thus).

⁵³ The NET parallel Greek text and NA²⁸ had the plural verb ἔσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular verb εσται (KJV: there shall be).

⁵⁴ The NET parallel Greek text and NA²⁸ had a plural masculine/neuter noun ἤχους here, where the Stephanus Textus Receptus and Byzantine Majority Text had a singular participle ηχουσης of the verb ἠχέω.

⁵⁵ I understand this generation (ἡ γενεὰ αὕτη) as the generation Jesus spoke about, though it is understandable if those who heard Him thought He meant their generation. Another option is that γενεὰ should be understood as the human race, though I’m not sure why that was necessary to state. Of course, I’m not facing the traumatic events described here yet either.

⁵⁶ This is the “Subjunctive of Emphatic Negation” in Greek: οὐ μὴ παρέλθῃ

⁵⁷ The NET parallel Greek text and NA²⁸ had παρελεύσονται here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθωσιν (KJV: shall…pass away). This, too, is the “Subjunctive of Emphatic Negation” in Greek: οὐ μὴ παρελεύσονται is the future tense in the indicative mood; οὐ μὴ παρελθωσιν is the aorist tense in the subjunctive mood.

⁵⁸ The NET parallel Greek text and NA²⁸ had ἐπεισελεύσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had επελευσεται (KJV: shall it come).

⁵⁹ The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

⁶⁰ The NET parallel Greek text and NA²⁸ had κατισχύσητε (a form of κατισχύω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταξιωθητε (a form of καταξιόω; KJV: ye may be accounted worthy).

⁶¹ Luke 21:27b (ESV)

⁶² Luke 11:9b (ESV)

⁶³ Luke 11:10a (ESV)

⁶⁴ This is from the definition of ἐκφεύγω in the Koine Greek Lexicon online.

Christianity, Part 6

Posted on January 11, 2023 by admin

There are 3 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ But I’ve been waylaid by the occurrence in Luke 13:22-30.

In another essay I commented on the aggressive, if not violent, language of striving against the many seeking to enter a narrow door that might close at any moment: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door…² It sounds a lot like what the Zealots actually did to foment the events that led to the massacre of 70 AD.

This language may not have affected those seeking a Messiah to lead them to overthrow the Roman superpower quite the way it affects me. Seeking an alternative explanation, however, I latch onto Jesus’ general theme of the difficulty of entering the kingdom of God (Mark 10:24 ESV [Table]):

And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God!

The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) following how difficult it is (πῶς δύσκολον ἐστιν). The NET parallel Greek text and NA²⁸ didn’t limit this difficulty in any way. In other words, the editors of both the NA²⁷ and NA²⁸ have consistently concluded that τους πεποιθοτας επι τοις χρημασιν was a late addition to the original text. That doesn’t say anything about NA²⁹ if other manuscripts are discovered or different strategies for organizing them chronologically are in vogue.

It seems worthwhile, however, to consider how difficult it is to enter the kingdom of God. Jesus spoke to descendants of Jacob, if not of Israel: “But³ woe to you, scribes and Pharisees, hypocrites,” Jesus said, “For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.”⁴ If I can equate the kingdom of heaven here with the kingdom of God, the leaders of Israel at the time Jesus spoke these words made it difficult for people to follow Him into the kingdom: the Pharisees went out and conspired against [Jesus], how to destroy him.⁵

So how did events play out at Jesus’ arrest when Peter took the parable about entering the narrow door most literally and behaved the most like a Zealot?

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) [Table] So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given (δέδωκεν, a form of δίδωμι) me?” [Table]⁶ And [Jesus] touched [Malchus’]⁷ ear and healed him.⁸

I don’t mean to suggest that Peter was consciously striving to enter through the narrow door⁹ when he struck the high priest’s servant and cut off his right ear.¹⁰ I assume that he reacted more instinctively out of affection for Jesus. I’m only saying that Peter’s action seems to align with the parable about entering the narrow door when I take the words (especially the Greek words) at face value.

The words most likely ringing in Peter’s ears at that moment were spoken earlier that evening (Luke 22:35-38 ESV):

And [Jesus] said to them, “When I sent you out with no moneybag¹¹ or knapsack or sandals, did you lack anything?” They said,¹² “Nothing.”¹³ He said¹⁴ to them, “But now let the one who has a moneybag¹⁵ take it, and likewise a knapsack. And let the one who has no sword sell¹⁶ his cloak and buy¹⁷ one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment” [Table]. And they said,¹⁸ “Look, Lord, here are two swords.” And he said to them, “It is enough.”

So, Jesus’ disciples had two swords and Peter carried one of them. It is not merely difficult but potentially dangerous [John 18:8, 9] to interpret Jesus’ words without the mind of Christ: The natural person does not accept the things of the Spirit of God, for they are folly¹⁹ to him, Paul wrote, and he is not able (δύναται, a form of δύναμαι) to understand them because they are spiritually discerned.²⁰ And Jesus said, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again (ἄνωθεν; NET: from above).‘²¹ In other words, You must be born of the Spirit.

Not only leaders and peers oppose one’s entrance through the narrow door into the kingdom of God, every natural born person opposes his or her own entrance therein. Strive to enter through the narrow door no longer seems so overstated, once I realize that all the world (including myself as I was born of my human parents) is opposed to me doing so.

I want to consider a completely different example of Jesus’ words (John 6:53-60 ESV):

So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink [Table].

Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live²² because of me. This is the bread that came down from²³ heaven, not like the bread²⁴ the²⁵ fathers ate and died. Whoever feeds on this bread will live²⁶ forever.”

Jesus said these things in the synagogue, as he taught at Capernaum.²⁷ When many of his disciples heard it, they said,²⁸ “This is a hard saying; who can listen to it?” [Table]

The Greek word translated hard here was σκληρός, but this reaction to these particular words is perhaps the most on-the-nose example of how difficult it is to enter the kingdom of God.²⁹ The Greek word translated difficult was δύσκολον, a form of δύσκολος. The definition from “HELPS Word-studies” on Bible Hub reads:

dýskolos (an adjective, derived from 1418 /dys-, “difficult” and kolon, “food”) – properly, difficult (problematic) to digest; (figuratively) disagreeable, like when food “doesn’t go down well.” It is used only in Mk 10:24.

After this many³⁰ of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life³¹ (i.e., to know…the only true God, and Jesus Christ whom [He has] sent³²) [Table]…

If I assume that those disciples who no longer walked with Jesus were drawn to Him by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd, and that those who remained were drawn by the Father to the words of eternal life, I see Jesus enforcing his saying, No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.³³ And [Jesus] said, “This is why I told you that no one can come to me unless it is granted (δεδομένον, a form of δίδωμι) him by the³⁴ Father.”³⁵ Jesus’ equation of ἑλκύω and δίδωμι is a powerful indicator of the Father’s role in anyone who receives Jesus as Savior.

But the main reason I chose this parable is the explanation which resolves this hard saying:

Matthew 26:26-28 (ESV)	Mark 14:22-24 (ESV)	Luke 22:19, 20 (ESV)	1 Corinthians 11:23-26 (ESV)
			For I received from the Lord what I also delivered to you,
Now as they were eating, Jesus took bread,³⁶ and after blessing³⁷ it broke it and gave³⁸ it to the disciples, and³⁹ said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins [Table].	And as they were eating, he⁴⁰ took bread, and after blessing it broke it and gave it to them, and said, “Take;⁴¹ this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, “This is my blood of the covenant, which is poured out for many [Table].	And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.	that the Lord Jesus on the night when he was betrayed took bread [Table], and when he had given thanks, he broke it, and said,⁴² “This is my body which is for you.⁴³ Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as⁴⁴ you drink it, in remembrance of me.”
			For as often as⁴⁵ you eat this bread and drink the⁴⁶ cup, you proclaim the Lord’s death until⁴⁷ he comes.⁴⁸

In hindsight it seems ridiculous to have abandoned Jesus over this, even if one was drawn only by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd. But it is an opportune moment to recall why Jesus spoke in parables (Matthew 13:10-15 ESV):

Then the disciples came and said to him, “Why do you speak to them in parables?” [Table]

And [Jesus] answered them, “To you it has been given (δέδοται, a form of δίδωμι) to know the secrets of the kingdom of heaven, but to them it has not been given (δέδοται, a form of δίδωμι). For to the one who has, more will be given (δοθήσεται, a form of δίδωμι), and he will have an abundance, but from the one who has not, even what he has will be taken away.

This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says: “‘You will indeed hear but never understand, and you will indeed see but never perceive. For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them’ [Table].

Paul addressed this hardening: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.⁴⁹ Concerned that the church in Ephesus might lose heart⁵⁰ over what [he was] suffering for [them],⁵¹ he bowed his knees before the Father⁵²…that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith–that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.⁵³

This strength (ἐξισχύσητε, a form of ἐξισχύω) or ability to comprehend both knowledge and the love of Christ that surpasses knowledge seems more like the strength or ability the many [who] will seek to enter and will not be able⁵⁴(ἰσχύσουσιν, a form of ἰσχύω) lack. Jesus said (Luke 11:9-13 ESV):

And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone (πᾶς) who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

What father among⁵⁵ you, if his son asks for⁵⁶ a fish, will instead of⁵⁷ a fish give him a serpent; or if⁵⁸ he asks for⁵⁹ an egg, will give⁶⁰ him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give (δώσει, a form of δίδωμι) the Holy Spirit to those who ask him!”

I’ll pick this up in another essay. According to a note (23) in the NET, Jesus quoted from Isaiah 6:9, 10. The table below compares the Greek of Matthew 13:14 to Isaiah 6:9 in the Septuagint.

Matthew 13:14b (NET Parallel Greek Text) Table	Isaiah 6:9b (Septuagint BLB)	Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET)	Isaiah 6:9b (NETS)	Isaiah 6:9b (English Elpenor)
You will listen carefully yet will never understand, you will look closely yet will never comprehend.	‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’.	Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

The table below compares the Greek of Matthew 13:15 to Isaiah 6:10 in the Septuagint.

Matthew 13:15 (NET Parallel Greek Text) Table	Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET)	Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’	For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Tables comparing Isaiah 6:9 and 6:10 in the Tanakh, KJV and NET, and comparing Isaiah 6:9 and 6:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 23:13; Luke 22:51; 22:35, 36; 22:38; John 6:57-59; 6:66; 6:65; Matthew 26:26; Mark 14:22; 1 Corinthians 11:24-26; Ephesians 3:13 and Luke 11:11, 12 in the NET and KJV follow.

Isaiah 6:9 (Tanakh)	Isaiah 6:9 (KJV)	Isaiah 6:9 (NET)
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.	And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.	He said, “Go and tell these people: “‘Listen continually, but don’t understand. Look continually, but don’t perceive.’

Isaiah 6:9 (Septuagint BLB)	Isaiah 6:9 (Septuagint Elpenor)
καὶ εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	καὶ εἶπε· πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Isaiah 6:9 (NETS)	Isaiah 6:9 (English Elpenor)
And he said, “Go, and say to this people: ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’.	And he said, Go, and say to this people, Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

Isaiah 6:10 (Tanakh)	Isaiah 6:10 (KJV)	Isaiah 6:10 (NET)
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.	Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.	Make the hearts of these people calloused; make their ears deaf and their eyes blind. Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Matthew 23:13 (NET)	Matthew 23:13 (KJV)
“But woe to you, experts in the law and you Pharisees, hypocrites! You keep locking people out of the kingdom of heaven! For you neither enter nor permit those trying to enter to go in.	But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Matthew 23:13 (NET Parallel Greek)	Matthew 23:14 (Stepanus Textus Receptus)	Matthew 23:13 (Byzantine Majority Text)
Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν	ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν	ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν

Luke 22:51 (NET)	Luke 22:51 (KJV)
But Jesus said, “Enough of this!” And he touched the man’s ear and healed him.	And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

Luke 22:51 (NET Parallel Greek)	Luke 22:51 (Stephanus Textus Receptus)	Luke 22:51 (Byzantine Majority Text)
ἀποκριθεὶς δὲ \|ὁ\| Ἰησοῦς εἶπεν· ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν	αποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον	οαποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον

Luke 22:35, 36 (NET)	Luke 22:35, 36 (KJV)
Then Jesus said to them, “When I sent you out with no money bag, or traveler’s bag, or sandals, you didn’t lack anything, did you?” They replied, “Nothing.”	And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

Luke 22:35 (NET Parallel Greek)	Luke 22:35 (Stephanus Textus Receptus)	Luke 22:35 (Byzantine Majority Text)
Καὶ εἶπεν αὐτοῖς· ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν· οὐθενός	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουδενος	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουθενος

He said to them, “But now, the one who has a money bag must take it, and likewise a traveler’s bag too. And the one who has no sword must sell his cloak and buy one.

Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

Luke 22:36 (NET Parallel Greek)	Luke 22:36 (Stephanus Textus Receptus)	Luke 22:36 (Byzantine Majority Text)
εἶπεν δὲ αὐτοῖς· ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησατω το ιματιον αυτου και αγορασατω μαχαιραν	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησει το ιματιον αυτου και αγορασει μαχαιραν

Luke 22:38 (NET)	Luke 22:38 (KJV)
So they said, “Look, Lord, here are two swords.” Then he told them, “It is enough.”	And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Luke 22:38 (NET Parallel Greek)	Luke 22:38 (Stephanus Textus Receptus)	Luke 22:38 (Byzantine Majority Text)
οἱ δὲ εἶπαν· κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· ἱκανόν ἐστιν	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν

John 6:57-59 (NET)	John 6:57-59 (KJV)
Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me.	As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

John 6:57 (NET Parallel Greek)	John 6:57 (Stephanus Textus Receptus)	John 6:57 (Byzantine Majority Text)
καθὼς ἀπέστειλεν με ὁ ζῶν πατὴρ καγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κακεῖνος ζήσει δι᾿ ἐμέ	καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε	καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε

This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.”

This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

John 6:58 (NET Parallel Greek)	John 6:58 (Stephanus Textus Receptus)	John 6:58 (Byzantine Majority Text)
οὗτος ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα	ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα	ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα

Jesus said these things while he was teaching in the synagogue in Capernaum.

These things said he in the synagogue, as he taught in Capernaum.

John 6:59 (NET Parallel Greek)	John 6:59 (Stephanus Textus Receptus)	John 6:59 (Byzantine Majority Text)
Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ	ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ	ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ

John 6:66 (NET)	John 6:66 (KJV)
After this many of his disciples quit following him and did not accompany him any longer.	From that time many of his disciples went back, and walked no more with him.

John 6:66 (NET Parallel Greek)	John 6:66 (Stephanus Textus Receptus)	John 6:66 (Byzantine Majority Text)
Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾿ αὐτοῦ περιεπάτουν	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν

John 6:65 (NET)	John 6:65 (KJV)
So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.”	And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

John 6:65 (NET Parallel Greek)	John 6:65 (Stephanus Textus Receptus)	John 6:65 (Byzantine Majority Text)
καὶ ἔλεγεν· διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου

Matthew 26:26 (NET)	Matthew 26:26 (KJV)
While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”	And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

Matthew 26:26 (NET Parallel Greek)	Matthew 26:26 (Stephanus Textus Receptus)	Matthew 26:26 (Byzantine Majority Text)
Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν· λάβετε φάγετε, τοῦτο ἐστιν τὸ σῶμα μου	εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευλογησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου	εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

Mark 14:22 (NET)	Mark 14:22 (KJV)
While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”	And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.

Mark 14:22 (NET Parallel Greek)	Mark 14:22 (Stephanus Textus Receptus)	Mark 14:22 (Byzantine Majority Text)
Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· λάβετε, τοῦτο ἐστιν τὸ σῶμα μου	και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου	και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

1 Corinthians 11:24-26 (NET)	1 Corinthians 11:24-26 (KJV)
and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.”	And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

1 Corinthians 11:24 (NET Parallel Greek)	1 Corinthians 11:24 (Stephanus Textus Receptus)	1 Corinthians 11:24 (Byzantine Majority Text)
καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν· τοῦτο μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν	και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν	και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν

In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

1 Corinthians 11:25 (NET Parallel Greek)	1 Corinthians 11:25 (Stephanus Textus Receptus)	1 Corinthians 11:25 (Byzantine Majority Text)
ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν

For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

1 Corinthians 11:26 (NET Parallel Greek)	1 Corinthians 11:26 (Stephanus Textus Receptus)	1 Corinthians 11:26 (Byzantine Majority Text)
ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη

Ephesians 3:13 (NET)	Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.	Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ephesians 3:13 (NET Parallel Greek)	Ephesians 3:13 (Stephanus Textus Receptus)	Ephesians 3:13 (Byzantine Majority Text)
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Luke 11:11, 12 (NET)	Luke 11:11, 12 (KJV)
What father among you, if your son asks for a fish, will give him a snake instead of a fish?	If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Luke 11:11 (NET Parallel Greek)	Luke 11:11 (Stephanus Textus Receptus)	Luke 11:11 (Byzantine Majority Text)
τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, \|καὶ\| ἀντὶ ἰχθύος ὄφιν αὐτῷ ἐπιδώσει	τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω ει και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω	τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω η και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω

Or if he asks for an egg, will give him a scorpion?

Or if he shall ask an egg, will he offer him a scorpion?

Luke 11:12 (NET Parallel Greek)	Luke 11:12 (Stephanus Textus Receptus)	Luke 11:12 (Byzantine Majority Text)
ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῷ σκορπίον	η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον	η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον

Christianity, Part 7

Back to Christianity, Part 8

¹ John 12:32 (ESV)

² Luke 13:24, 25a (ESV) Table

³ The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ Matthew 23:13 (ESV)

⁵ Matthew 12:14 (ESV)

⁶ John 18:10, 11 (ESV)

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

⁸ Luke 22:51b (ESV)

⁹ Luke 13:24a (ESV) Table

¹⁰ John 18:10b (ESV) Table

¹¹ In the NET parallel Greek text and NA²⁸ moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

¹² The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐθενός here, where the Stephanus Textus Receptus had ουδενος.

¹⁴ The NET parallel Greek text and NA²⁸ had the conjunction δὲ (not translated in the NET) following said, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then).

¹⁵ In the NET parallel Greek text and NA²⁸ moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had πωλησάτω here in the aorist tense and imperative mood, where the Byzantine Majority Text had πωλησει in the future tense and indicative mood.

¹⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀγορασάτω here in the aorist tense and imperative mood, where the Byzantine Majority Text had αγορασει in the future tense and indicative mood.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ Matthew 16:21, 22; Mark 8:31, 32

²⁰ 1 Corinthians 2:14 (ESV)

²¹ John 3:6, 7 (ESV)

²² The NET parallel Greek text and NA²⁸ had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

²³ The NET parallel Greek text and NA²⁸ had ἐξ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had το μαννα (KJV: manna) here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: your) here. The NET parallel Greek text and NA²⁸ did not.

²⁶ The NET parallel Greek text and NA²⁸ had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

²⁷ In the NET parallel Greek text and NA²⁸ Capernaum was spelled Καφαρναούμ, and καπερναουμ in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²⁹ Mark 10:24b (ESV) Table

³⁰ The NET parallel Greek text and NA²⁸ had ἐκ following many. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ John 6:66-68 (ESV)

³² John 17:3 (ESV)

³³ John 6:44a (ESV) Table

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA²⁸ did not.

³⁵ John 6:65 (ESV)

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding bread. The NET parallel Greek text and NA²⁸ did not.

³⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εὐλογήσας here, where the Byzantine Majority Text had ευχαριστησας (KJV: blessed).

³⁸ The NET parallel Greek text and NA²⁸ had δοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδιδου.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και here. 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 φαγετε (KJV: eat) here. The NET parallel Greek text and NA²⁸ did not.

⁴² The Stephanus Textus Receptus and Byzantine Majority Text had λαβετε φαγετε (KJV: Take, eat) here. The NET parallel Greek text and NA²⁸ did not.

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had κλωμενον (KJV: broken) following you. The NET parallel Greek text and NA²⁸ did not.

⁴⁴ The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁵ The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁶ The Stephanus Textus Receptus and Byzantine Majority Text had τουτο (KJV: this) following cup. The NET parallel Greek text and NA²⁸ did not.

⁴⁷ The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

⁴⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αν preceding comes (KJV: come). The NET parallel Greek text and NA²⁸ did not.

⁴⁹ Romans 11:25b (ESV) Table

⁵⁰ The NET parallel Greek text and NA²⁸ had ἐγκακεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακειν (KJV: that ye faint).

⁵¹ Ephesians 3:13b (ESV)

⁵² Ephesians 3:14b (ESV) Table

⁵³ Ephesians 3:16-19 (ESV)

⁵⁴ Luke 13:24b (ESV) Table

⁵⁵ The NET parallel Greek text and NA²⁸ had ἐξ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵⁶ The Stephanus Textus Receptus had αρτον μη λιθον επιδωσει αυτω ει (KJV: bread…will he give him a stone…if he ask) here. The Byzantine Majority Text had all of that except for having η at the end rather than ει. The NET parallel Greek text and NA²⁸ did not.

⁵⁷ The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding instead of (KJV: for). The NET parallel Greek text and NA²⁸ did not.

⁵⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εαν here. The NET parallel Greek text and NA²⁸ did not.

⁵⁹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτηση (KJV: he shall ask).

⁶⁰ The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding will give (KJV: will he offer). The NET parallel Greek text and NA²⁸ did not.

Christianity, Part 5

Posted on January 2, 2023 by admin

There are 6 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ I’ll consider these in detail.

There were some present at that very time who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, “Do you think that these Galileans were worse sinners than all (πάντας, a form of πᾶς) the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all (πάντας, a form of πᾶς) the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all (πάντες, another form of πᾶς) likewise perish” [Table].²

The first occurrence of πάντας was limited by the other Galileans. The next was limited by the others who lived in Jerusalem at the time that the tower in Siloam fell. Both occurrences of πάντες were limited by ἐὰν μὴ (unless) μετανοῆτε (you repent). These are four examples of how Jesus’ used two forms of πᾶς (πάντας and πάντες) when He intended to limit them.

I’ll take a few moments to consider whether the necessity of repentance raises any objection to Jesus’ promise: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.³ I have not come to call the righteous, Jesus said, but sinners to repentance (μετάνοιαν, a form of μετάνοια).⁴ This is one way Jesus understood his mission to save the world. After his resurrection He reiterated this aspect of his mission (Luke 24:44-47 ESV):

“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” [Table]. Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance (μετάνοιαν, a form of μετάνοια) for the forgiveness of sins should be proclaimed in his name to all⁵ nations, beginning from Jerusalem” [Table].

Peter and the apostles⁶ also proclaimed this message about Jesus’ mission when questioned by the high priest (Acts 5:30, 31 ESV):

The God of our fathers raised Jesus, whom you killed by hanging him on a tree. God exalted him at his right hand as Leader and Savior, to give (δοῦναι, a form of δίδωμι) repentance (μετάνοιαν, a form of μετάνοια) to Israel and forgiveness of sins [Table].

When the circumcision party [in Jerusalem] criticized [Peter], saying [Table], “You went to uncircumcised men and ate with them,”⁷ Peter explained (Acts 11:15-18 ESV):

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted (ἔδωκεν, another form of δίδωμι) repentance (μετάνοιαν. a form of μετάνοια) that leads to life” [Table].

Paul instructed Timothy (2 Timothy 2:22-26 ESV):

So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but⁸ kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness.⁹ God may perhaps grant¹⁰ them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.

Translating τοὺς ἀντιδιατιθεμένους his opponents (ESV) or opponents (NET) misses a beautiful nuance the translators of the KJV captured better with those that oppose themselves. The Greek word ἀντιδιατιθεμένους is a participle of the verb ἀντιδιατίθημι in the middle/passive voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).¹¹

While τοὺς ἀντιδιατιθεμένους may “be opposed” to Timothy’s teaching about Jesus Christ, to be opponents or his opponents should probably be reserved for the active voice.

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.¹²

Here is the beautiful part: Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.¹³ When Paul recounted Saul’s encounter with the resurrected, ascended and glorified Christ, he quoted Jesus’ words: Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads.¹⁴ The ESV translation of σκληρόν σοι, It is hard for you, is virtually identical to the KJV, it is hard for thee. It is hard for us, good church folk, not to hear Jesus’ judge Saul for harming other good church folk. But σοι is in the dative case, so “hard to you” is probably the most literal translation.

The translators of NET caught the flavor of Paul’s recollection of Jesus’ words σκληρόν σοι better: You are hurting yourself. Jesus knows the relentless power of drawing all to Himself. He would never encourage anyone to hold out for a personal appearance. That’s not the point of the story. Rather, pay more attention to the goads as they happen. And by all means, don’t avoid the Bible or Bible teaching, especially when you know that the goads come more frequently then.

At any rate, it makes sense to me that Paul, born anew (ἄνωθεν) from Saul’s encounter with the glorified Christ, wrote τοὺς ἀντιδιατιθεμένους to Timothy, and understood these words as, those that oppose themselves. What was more difficult to wrap my head around was, God may perhaps grant them repentance leading to a knowledge of the truth…¹⁵ That didn’t seem to carry any consciousness of Jesus’ promise to draw all to Himself.

The Greek word translated perhaps was μήποτε. The word translated may…grant was δῴη in the NET parallel Greek text and NA²⁸, or δω in the Stephanus Textus Receptus and Byzantine Majority Text. Both are forms of δίδωμι: “to give (something) to (someone); to deliver and provide; to grant, bestow, impart.” The verb δω is in the subjunctive mood, but δῴη is in the optative mood.

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.¹⁶

Either way, this is not an artifact of translating a verb in the subjunctive mood in a result clause into English. In fact, Paul seems to have gone out of his way to ensure that God granting repentance to those that oppose themselves is not the result of Timothy’s kindness to everyone (πάντας), his ability to teach, his patient enduring of evil, nor correcting his opponents with gentleness. Rather, it is God’s kindness [that] leads you to repentance.¹⁷

The Greek word translated leads above was ἄγει an active form of ἄγω in the present tense and indicative mood:

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.¹⁸

[D]o you have contempt for the wealth of his kindness, forbearance, and patience, Paul asked those who judge others, and yet do not know that God’s kindness leads you to repentance (μετάνοιαν, a form of μετάνοια)?¹⁹ The Lord is not slow to fulfill his promise as some count slowness, Peter wrote, but is patient toward you, not wishing that any should perish, but that all should reach repentance (μετάνοιαν, a form of μετάνοια).²⁰ Repentance, too, seems to be part of Jesus drawing all to Himself rather than an objection to it.

The next occurrence of πάντας follows (Luke 13:28 ESV):

In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all (πάντας, a form of πᾶς) the prophets in the kingdom of God but you yourselves cast out.

Here Jesus limited πάντας by the prophets (τοὺς προφήτας), but I can’t just brush this verse aside without considering the whole passage (Luke 13:22-30 ESV):

[Jesus] went on his way through towns and villages, teaching and journeying toward Jerusalem.²¹ And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door.²² For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord,²³ open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers²⁴ of evil!’²⁵ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

And someone said to Jesus, κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι. The most literal understanding I can arrive at is: “Lord, if few the saved.” Since Jesus’ answer included not only πολλοί (a form of πολύς) but ἰσχύσουσιν (a form of ἰσχύω), it seems remotely possible the question was whether the saved were puny or weak. But that doesn’t mitigate the fear engendered by this answer.

The participle σῳζόμενοι used as an adjective here might alleviate some of that fear, however, since it is in the present tense. If this were a divine command, I would probably take the present tense in a now and forever sort of way. In a question from the mouth of a human being I feel fairly secure limiting the scope of the present tense to the questioner’s moment in time.

Strive to enter through the narrow door, Jesus’ answer began: ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας [or, πυλης]. The Greek word ἀγωνίζεσθε (a form of ἀγωνίζομαι) means: “to compete for a prize; to engage in battle; to struggle; to fight; to labour fervently; to strive; to exert; to accomplish.” It is an imperative from Jesus’ lips in the present tense, which I do tend to take in a now and forever sort of way. But it doesn’t have quite the same ring as, “Believe in the Lord Jesus,²⁶ and you will be saved, you and your household.”²⁷

For many…will seek to enter and will not be able, Jesus continued: ὅτι πολλοί…ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. The Greek paints a fairly vivid word picture of a crowd of people doing whatever to one another to stampede through a narrow opening. For many…οὐκ ἰσχύσουσιν (a form of ἰσχύω), will not “have power, be competent, be able; be successful; be capable, confident; be in possession of one’s powers, be in good health; be strong, be mighty; make strenuous efforts, endeavour; have meaning, be valid; be strong (physically), have power, prevail, have strength.”

To make matters worse, the clock is ticking: When once the master of the house has risen and shut the door… This reminds me of the proverb, “I don’t have to outrun the bear, I just have to outrun you.”²⁸ I should point out that door (θύραν, a form of θύρα) here is a different word from the narrow door/strait gate (πυλης, a form of πύλη) through which people are crowding in the Stephanus Textus Receptus and Byzantine Majority Text. The NET parallel Greek text and NA²⁸ had θύρας (another form of θύρα) for the narrow door through which Jesus commanded these people to enter.

So, when I consider that the master of the house rises to shut this narrow door at some point in time, I should also be mindful of the possibility that Jesus had a different door in mind. The NA²⁷ is essentially equivalent²⁹ to the NET parallel Greek text. In 2 Timothy 2:24 (footnote 8), for instance, the word but was ἀλλὰ in the NET parallel Greek text (NA²⁷) and ἀλλ’ in NA²⁸, the Stephanus Textus Receptus and Byzantine Majority Text. That means to me that the editors of NA²⁷ agreed that ἀλλὰ was more original. Later, in NA²⁸ the editors reverted back to ἀλλ’ in agreement once again with most of the received texts.

The difference between ἀλλὰ and ἀλλ’ is insignificant. Both translate but. The difference between θύραν and πυλης might be significant and might not. Could Jesus use two different words that mean door to refer to the same door? Sure. If He used two different words could He have meant two different doors? Sure. The agreement of the texts of NA²⁷ and NA²⁸ means that two groups of editors agreed that θύρας was more original for the narrow door, and that Jesus used the same root word (θύρα) for the shut door. But that doesn’t say anything about what the editors of NA²⁹ might decide. So, I try to keep an open mind.

I’ll pick this up in another essay. Tables comparing the Greek of 2 Timothy 2:24, 25; Luke 13:22; 13:24, 25; 13:27 and Acts 16:31 in the NET and KJV follow.

2 Timothy 2:24, 25 (NET)	2 Timothy 2:24, 25 (KJV)
And the Lord’s slave must not engage in heated disputes but be kind toward all, an apt teacher, patient,	And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient,

2 Timothy 2:24 (NET Parallel Greek)	2 Timothy 2:24 (Stephanus Textus Receptus)	2 Timothy 2:24 (Byzantine Majority Text)
δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον	δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον	δουλον δε κυριου ου δει μαχεσθαι αλλ ηπιον ειναι προς παντας διδακτικον ανεξικακον

correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth,

In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

2 Timothy 2:25 (NET Parallel Greek)	2 Timothy 2:25 (Stephanus Textus Receptus)	2 Timothy 2:25 (Byzantine Majority Text)
ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μήποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας	εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας	εν πραοτητι παιδευοντα τους αντιδιατιθεμενους μηποτε δω αυτοις ο θεος μετανοιαν εις επιγνωσιν αληθειας

Luke 13:22 (NET)	Luke 13:22 (KJV)
Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem.	And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Luke 13:22 (NET Parallel Greek)	Luke 13:22 (Stephanus Textus Receptus)	Luke 13:22 (Byzantine Majority Text)
Καὶ διεπορεύετο κατὰ πόλεις καὶ κώμας διδάσκων καὶ πορείαν ποιούμενος εἰς Ἱεροσόλυμα	και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ	και διεπορευετο κατα πολεις και κωμας διδασκων και πορειαν ποιουμενος εις ιερουσαλημ

Luke 13:24, 25 (NET)	Luke 13:24, 25 (KJV)
“Exert every effort to enter through the narrow door because many, I tell you, will try to enter and will not be able to.	Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24 (NET Parallel Greek)	Luke 13:24 (Stephanus Textus Receptus)	Luke 13:24 (Byzantine Majority Text)
ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας, ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν	αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν	αγωνιζεσθε εισελθειν δια της στενης πυλης οτι πολλοι λεγω υμιν ζητησουσιν εισελθειν και ουκ ισχυσουσιν

Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer you, ‘I don’t know where you come from.’

When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Luke 13:25 (NET Parallel Greek)	Luke 13:25 (Stephanus Textus Receptus)	Luke 13:25 (Byzantine Majority Text)
ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἰκοδεσπότης καὶ ἀποκλείσῃ τὴν θύραν καὶ ἄρξησθε ἔξω ἑστάναι καὶ κρούειν τὴν θύραν λέγοντες· κύριε, ἄνοιξον ἡμῖν, καὶ ἀποκριθεὶς ἐρεῖ ὑμῖν· οὐκ οἶδα ὑμᾶς πόθεν ἐστέ	αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε	αφ ου αν εγερθη ο οικοδεσποτης και αποκλειση την θυραν και αρξησθε εξω εσταναι και κρουειν την θυραν λεγοντες κυριε κυριε ανοιξον ημιν και αποκριθεις ερει υμιν ουκ οιδα υμας ποθεν εστε

Luke 13:27 (NET)	Luke 13:27 (KJV)
But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’	But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

Luke 13:27 (NET Parallel Greek)	Luke 13:27 (Stephanus Textus Receptus)	Luke 13:27 (Byzantine Majority Text)
καὶ ἐρεῖ λέγων ὑμῖν· οὐκ οἶδα [ὑμᾶς] πόθεν ἐστέ· ἀπόστητε ἀπ᾿ ἐμοῦ πάντες ἐργάται ἀδικίας	και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας	και ερει λεγω υμιν ουκ οιδα υμας ποθεν εστε αποστητε απ εμου παντες οι εργαται της αδικιας

Acts 16:31 (NET)	Acts 16:31 (KJV)
They replied, “Believe in the Lord Jesus and you will be saved, you and your household.”	And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

Acts 16:31 (NET Parallel Greek)	Acts 16:31 (Stephanus Textus Receptus)	Acts 16:31 (Byzantine Majority Text)
οἱ δὲ εἶπαν· πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ σὺ καὶ ὁ οἶκος σου	οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου	οι δε ειπον πιστευσον επι τον κυριον ιησουν χριστον και σωθηση συ και ο οικος σου

Christianity, Part 6

Back to Christianity, Part 7

Back to Christianity, Part 8

Back to Who Am I? Part 16

Back to Who Am I? Part 17

¹ John 12:32 (ESV)

² Luke 13:1-5 (ESV)

³ John 12:32 (ESV)

⁴ Luke 5:32 (ESV)

⁵ Here πάντα, (another form of πᾶς) was limited by τὰ ἔθνη (ESV: nations), if one wants to consider that a limitation.

⁶ Acts 5:29 (ESV) Table

⁷ Acts 11:2b, 3 (ESV)

⁸ The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ἀλλ’.

⁹ The NET parallel Greek text and NA²⁸ had πραΰτητι here, where the Stephanus Textus Receptus and Byzantine Majority Text had πραοτητι (KJV: meekness).

¹⁰ The NET parallel Greek text and NA²⁸ had δῴη here, where the Stephanus Textus Receptus and Byzantine Majority Text had δω (KJV: will grant).

¹¹ Grammatical Voice of Verbs, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

¹² Ibid.

¹³ Acts 8:3 (ESV)

¹⁴ Acts 26:14b (ESV) Table

¹⁵ 2 Timothy 2:25b (NET)

¹⁶ Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

¹⁷ Romans 2:4b (NET)

¹⁸ Verbal Moods, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

¹⁹ Romans 2:4 (NET)

²⁰ 2 Peter 3:9 (ESV) Table

²¹ In the NET parallel Greek text and NA²⁸ Jerusalem was spelled Ἱεροσόλυμα, and ιερουσαλημ in the Stephanus Textus Receptus and Byzantine Majority Text.

²² The NET parallel Greek text and NA²⁸ had θύρας here, where the Stephanus Textus Receptus and Byzantine Majority Text had πυλης (KJV: gate).

²³ The Stephanus Textus Receptus and Byzantine Majority Text had κυριε κυριε (KJV: Lord, Lord) here, where the NET parallel Greek text and NA²⁸ had simply κυριε.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had οι preceding workers (NET: –doers). The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding evil (KJV: iniquity). The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus and Byzantine Majority Text had χριστον (KJV: Christ) here. The NET parallel Greek text and NA²⁸ did not.

²⁷ Acts 16:31 (ESV)

²⁸ From the “Meaning Behind The Proverb ‘I Don’t Have to Outrun The Bear’” on The USC Digital Folklore Archives: “So, the story goes like this. Two men are hiking in the woods, and they see a bear. The bear is really mad, so they start running to get away. The first man says ‘how are we going to outrun this bear?’ and the other guy goes ‘I don’t have to outrun the bear, I just have to outrun you.’”

²⁹ From the Preface to the NET Bible online: Another major change introduced with the Second Beta Edition of the NET Bible was a significant update to the text-critical notes for the New Testament. After the printing of the First Beta Edition, it was suggested to the NET Bible team by the German Bible Society (Deutsche Bibelgesellchaft) in Stuttgart, Germany, that the information in the New Testament tc notes should be standardized to the Nestle-Aland 27th edition text which they publish in conjunction with the Institut für neutestamentliche Textforschung in Münster, Germany. (Prior to this point, the textual evidence in the tc notes had been drawn from NA27, UBS4, and other sources.)

Christianity, Part 4

Posted on December 20, 2022 by admin

There are 13 occurrences of πάντας in Luke’s Gospel [see Table below], the Greek word translated all people in And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ Two occurrences found in narrative passages were limited by words immediately following πάντας, and three others were limited by the time and place mentioned in context. There is one more occurrence in a narrative phrase introducing Jesus’ teaching, one in a question Peter asked Jesus about his teaching and six occurrences spoken by Jesus as He taught. I’ll consider these in detail.

And [Jesus] said to all (πάντας, a form of πᾶς), “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.²

In a narrative passage I would assume that πάντας was limited to all who heard Jesus at a particular time and place: Now it happened that as he was praying alone, the disciples were with him.³ But the nature of his message here causes me to question that assumption. It seems to apply beyond the immediate time and place to τις θέλει ὀπίσω μου ἔρχεσθαι, anyone [who] would come after [Jesus].

Given my predisposition it was natural, perhaps inevitable, for me to consider that this desire (θέλει, a form of θέλω) to follow Jesus originated with, or was conjured by, the human individual. It rendered that individual worthy of Jesus’ salvation. The lack of this desire, or one’s inability to conjure it, made one worthy of damnation. Then lightning struck, metaphorically speaking, in the form of Jesus’ saying: No one (οὐδεὶς) can (δύναται, a form of δύναμαι) come to me unless the Father who sent me draws him.⁴

The desire to follow Jesus on these terms, let him deny himself and take up his cross daily, does not originate with any human individual. It is evidence that one is being drawn by God. And this truth, If anyone would come after me, let him deny himself and take up his cross daily and follow me; For whoever would save his life will lose it, but whoever loses his life for my sake will save it, is not limited to those who would follow but applies to all. So, πάντας here stands without any limitation of time or place: And he said to all.⁵

I’d like to consider the fuller version of D. A. Carson’s argument quoted in “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog:

“On the verb ‘to draw’, cf. notes on 6:44. There, the one who draws is the Father; here [John 12:32], it is the Son, but nothing much should be made of this (5:19)…

John 6:44 quotes Jesus saying: No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.⁶ John 5:19 reads: So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.⁷

Mr. Carson’s quote continued:

“But the scope and efficacy of the drawing in the two places are quite different. There, the focus is on those individuals whom the Father gives to the Son, whom the Son infallibly preserves and raises up at the last day. Here, ‘all men’ reminds the reader of what triggered these statements, viz. the arrival of the Greeks…

The “arrival of the Greeks” is a reference to the following (John 12:20-23 ESV):

Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip⁸ went and told Andrew; Andrew and Philip went⁹ and¹⁰ told Jesus. And Jesus answered¹¹ them, “The hour has come for the Son of Man to be glorified.

I agree that “the scope…of the drawing [is] quite different” in John 6:44 and 12:32. The Father draws a select few relative to all who have lived, or will ever live, on earth prior to Jesus’ crucifixion. Jesus promises to draw all afterward. But I fail to see how the “arrival of the Greeks” as described above alters the “efficacy of the drawing.”

In the KJV πάντας was translated all men (ESV: all people), but the Greek is not πάντας ἄνθρωπον or πάντας ἀνθρώπους as if Jesus intended to limit πάντας in some way. It is simply πάντας. Yet in Mr. Carson’s argument the “arrival of the Greeks” so alters the efficacy of Jesus’ drawing that πάντας ἑλκύσω (literally: “all I will draw”)…

…means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31), a time for distinguishing between those who love their lives (and therefore lose them) and those who hate their lives (and therefore keep them for eternal life, v. 25).”

John 12:31 reads: Now is the judgment of this world; now will the ruler of this world be cast out.¹² This indicates to me that Mr. Carson thought the judgment of this world and the casting out of the ruler of this world were opposed somehow to Jesus drawing all to Himself. John 12:25 reads: Whoever loves his life loses¹³ it, and whoever hates his life in this world will keep it for eternal life.¹⁴

I want to consider this in context (John 12:23-26 ESV):

And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If¹⁵ anyone serves me, the Father will honor him.

All that follows falls under the heading: The hour has come for the Son of Man to be glorified.¹⁶ Jesus referred to Himself here as the Son of Man but whenever I hear this phrase I think also of those who follow Him. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.¹⁷ He spoke of his own death but also the death of those who would follow Him. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.¹⁸ This is true of the Son of Man as it is true of all born of Him. And if I seek more clarification, what it means to hate my life in this world, Jesus spoke directly to us: If anyone serves me, he must follow me.¹⁹

This brings me back to the beginning of this essay:

If anyone would come after me, let him deny himself and take up his cross daily and follow me.²⁰

To hate my life in this world is to deny myself (I do not know the man²¹) in this world, to take up [my] cross daily in this world and to follow Jesus. Here it becomes clear that our old self born of the flesh loves its life in this world, does not deny itself, take up its cross daily or follow Jesus: We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.²² It is the new self (τὸν νέον), which is being renewed in knowledge after the image of its creator²³ who comprehends that, 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,²⁴ is not a hyperbolic expression of Paul’s personal devotion, but normative for all who believe.

Considered as a whole I can’t fit Mr. Carson’s argument into my understanding of a rational argument against And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.²⁵ It doesn’t line up in any way that persuades me that Jesus intended to limit πάντας here, nor cause me to doubt the efficacy of Jesus’ drawing relative to that of his Father. In fact, this argument resolves for me as: “Jesus didn’t say I…will draw all…to myself because that conflicts with the thoughts of my religious mind regarding the judgment of this world.” I prefer now to let my thoughts be shaped by the mind of Christ where, Now is the judgment of this world; now will the ruler of this world be cast out; And I, when I am lifted up from the earth, will draw all people to myself,²⁶ is one continuous thought rather than a contradiction.

The next occurrence of πάντας in Luke’s Gospel follows (Luke 12:41 ESV):

Peter said,²⁷ “Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?”

The parable to which Peter referred follows (Luke 12:35-40 ESV):

“Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home²⁸ from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. If²⁹ he comes in the second watch,³⁰ or in the third, and finds them awake, blessed are those servants!³¹ But know this, that if the master of the house had known at what hour the thief was coming,³² he would not have left his house to be broken into.³³ You³⁴ also must be ready, for the Son of Man is coming at an hour you do not expect.”

Jesus’ answer to Peter’s question is interesting (Luke 12:42-48 ESV):

And³⁵ the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating [Table]. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

I suppose my first thought would be that this parable is a warning to the ambitious: Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions.³⁶ But since the ambitious are always with us, I want to stay alert, too, just for self-preservation. Even if they don’t succumb to alcohol the ambitious are very prone to error and desire to take others along with them. They’re ambitious.

Though the parable speaks of a master who is away, Jesus did not leave us orphaned (John 14:18-26). This is not about following a vague memory of a predetermined plan but being led by the Holy Spirit rather than someone else (including oneself). A light beating is insufficient cause to be ignorant of my master’s will. So, first and foremost I follow the Holy Spirit through the Bible and then in daily life.

So, how did Jesus answer Peter’s question: Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?³⁷ He answered it at a specific time when God drew a select few to Jesus. But if I believe his promise, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself,³⁸ I can hear his answer as yes and yes. Yes, it is for you, and, yes, it is for all.

The translators of the NET rendered Peter’s question: Lord, are you telling this parable for us or for everyone (πάντας, a form of πᾶς)?³⁹ The blog post I’ve been quoting reads: “Here we must go a bit further in our understanding of verse 32: But I, when I am lifted up from the earth, will draw all men [πάντας, a form of πᾶς] to myself. Certainly, the Lord had no intention that we should read into this text the idea that everyone would be saved because we know only believers find eternal life.”⁴⁰

Does faith arise spontaneously in the hearts of the unrighteous who do not seek for God? I don’t think so. I’m also having difficulty understanding how Jesus by drawing all to Himself might impact faith adversely. The question I remember most from my unbelief is: If you’re such a big deal, where are you? How does the answer, I’m drawing you to Myself, impede faith?

I do recall the Scripture on which this argument, “we know only believers find eternal life,” is based (John 3:16 ESV [Table]):

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Greek word πᾶς, translated whoever here, is limited by the words immediately following it: ὁ πιστεύων εἰς αὐτὸν (believes in him). This was translated everyone who believes in him in the NET. The phrase should not perish was μὴ ἀπόληται in Greek. The translation should…perish was intended to signal a verb in the subjunctive mood to those who already know Greek. It was translated will not perish in the NET despite the fact that the verb was ἀπόληται rather than ἀπολεῖται, because this is a result clause.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.⁴¹

The author of this blog post was correct, writing, “we know only believers find eternal life.” But does it then follow that “the Lord had no intention that we should read into this text the idea that everyone would be saved”? Can we take this knowledge and use it as a rule to judge what Jesus can and cannot say? Consider the next verse (John 3:17 ESV [Table]):

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

The Greek word translated might be saved was σωθῇ (a form of σώζω), another verb in the subjunctive mood. It was translated should be saved in the NET. Again, this is a result clause. The meaning in Greek is: God sent his Son into the world…in order that the world [will] be saved through him. The inference here is not: Jesus cannot draw all to Himself because “we know only believers find eternal life.” The inference of this knowledge is that all whom Jesus draws to Himself will believe.

I’ll continue with the occurrences of πάντας in Luke’s Gospel in another essay. The table mentioned above follows.

Occurrences of πάντας in Luke
Reference	NET Parallel Greek	ESV
Luke 1:65	ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς	fear came on all their neighbors
Luke 4:36	ἐγένετο θάμβος ἐπὶ πάντας	they were all amazed
Luke 5:9	πάντας τοὺς σὺν αὐτῷ	all who were with him
Luke 6:10	περιβλεψάμενος πάντας αὐτοὺς	looking around at them all
Luke 6:19	ἰᾶτο πάντας	healed them all
Luke 9:23	Ἔλεγεν δὲ πρὸς πάντας	And he said to all
Luke 12:41	πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας	are you telling this parable for us or for all?
Luke 13:2	δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο	do you think that these Galileans were worse sinners than all the other Galileans
Luke 13:4	δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ	do you think that they were worse offenders than all the others who lived in Jerusalem
Luke 13:28	πάντας τοὺς προφήτας	all the prophets
Luke 17:27	ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας	the flood came and destroyed them all
Luke 17:29	ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας	fire and sulfur rained from heaven and destroyed them all
Luke 21:35	πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς	all who dwell on the face of the whole earth

Tables comparing the Greek of John 12:22, 23; 12:25; 12:26; Luke 12:41; 12:36; 12:38-40 and 12:42 in the NET and KJV follow.

John 12:22, 23 (NET)	John 12:22, 23 (KJV)
Philip went and told Andrew, and they both went and told Jesus.	Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

John 12:22 (NET Parallel Greek)	John 12:22 (Stephanus Textus Receptus)	John 12:22 (Byzantine Majority Text)
ἔρχεται ὁ Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ, ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ	ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου	ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου

Jesus replied, “The time has come for the Son of Man to be glorified.

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

John 12:23 (NET Parallel Greek)	John 12:23 (Stepanus Textus Receptus)	John 12:23 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου	ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου	ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου

John 12:25 (NET)	John 12:25 (KJV)
The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life.	He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

John 12:25 (NET Parallel Greek)	John 12:25 (Stepanus Textus Receptus)	John 12:25 (Byzantine Majority Text)
ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν	ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην	ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην

John 12:26 (NET)	John 12:26 (KJV)
If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.	If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

John 12:26 (NET Parallel Greek)	John 12:26 (Stepanus Textus Receptus)	John 12:26 (Byzantine Majority Text)
ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ	εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ	εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ

Luke 12:41 (NET)	Luke 12:41 (KJV)
Then Peter said, “Lord, are you telling this parable for us or for everyone?”	Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

Luke 12:41 (NET Parallel Greek)	Luke 12:41 (Stephanus Textus Receptus)	Luke 12:41 (Byzantine Majority Text)
Εἶπεν δὲ ὁ Πέτρος· κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας

Luke 12:36 (NET)	Luke 12:36 (KJV)
be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks, they can immediately open the door for him.	And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

Luke 12:36 (NET Parallel Greek)	Luke 12:36 (Stephanus Textus Receptus)	Luke 12:36 (Byzantine Majority Text)
καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυσει εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω

Luke 12:38-40 (NET)	Luke 12:38-40 (KJV)
Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves!	And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Luke 12:38 (NET Parallel Greek)	Luke 12:38 (Stephanus Textus Receptus)	Luke 12:38 (Byzantine Majority Text)
κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι

But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into.

And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

Luke 12:39 (NET Parallel Greek)	Luke 12:39 (Stephanus Textus Receptus)	Luke 12:39 (Byzantine Majority Text)
τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ \|ἂν\| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου

You also must be ready because the Son of Man will come at an hour when you do not expect him.”

Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Luke 12:40 (NET Parallel Greek)	Luke 12:40 (Stephanus Textus Receptus)	Luke 12:40 (Byzantine Majority Text)
καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται

Luke 12:42 (NET)	Luke 12:42 (KJV)
The Lord replied, “Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time?	And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

Luke 12:42 (NET Parallel Greek)	Luke 12:42 (Stephanus Textus Receptus)	Luke 12:42 (Byzantine Majority Text)
καὶ εἶπεν ὁ κύριος· τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ \|τὸ\| σιτομέτριον	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον

Christianity, Part 5

Back to Christianity, Part 6

Back to Christianity, Part 7

Back to Christianity, Part 8

¹ John 12:32 (ESV)

² Luke 9:23, 24 (ESV) Table

³ Luke 9:18a (ESV)

⁴ John 6:44a (ESV) Table

⁵ Luke 9:23a (ESV)

⁶ John 6:44 (ESV) Table

⁷ John 5:19 (ESV) Table

⁸ The NET parallel Greek text and NA²⁸ had the article ὁ preceding Philip. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁹ The NET parallel Greek text and NA²⁸ had ἔρχεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had και παλιν (KJV: and again).

¹⁰ The NET parallel Greek text and NA²⁸ had και here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹¹ The NET parallel Greek text and NA²⁸ had ἀποκρίνεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεκρινατο.

¹² John 12:31 (ESV)

¹³ The NET parallel Greek text and NA²⁸ had ἀπολλύει (NET: destroys) here in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had απολεσει (KJV: shall lose) in the future tense.

¹⁴ John 12:25 (ESV)

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και preceding If. The NET parallel Greek text and NA²⁸ did not.

¹⁶ John 12:23 (ESV)

¹⁷ John 12:24 (ESV)

¹⁸ John 12:25 (ESV)

¹⁹ John 12:26a (ESV)

²⁰ Luke 9:23 (ESV) Table

²¹ Matthew 26:72b (ESV) Table

²² Romans 6:6 (ESV)

²³ Colossians 3:10b (ESV)

²⁴ Galatians 2:20 (NET)

²⁵ John 12:32 (ESV)

²⁶ John 12:31, 32 (ESV)

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

²⁸ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀναλύσῃ here, where the Stephanus Textus Receptus had αναλυσει (KJV: will return).

²⁹ The NET parallel Greek text and NA²⁸ had κὰν here and preceding third watch (NET: or), where the Stephanus Textus Receptus and Byzantine Majority Text had και εαν ελθη (KJV: And if he shall come) and και (KJV: or) preceding in the third watch. The NET parallel Greek text and NA²⁸ had the verb ἔλθῃ only after third watch rather than both locations as the Stephanus Textus Receptus and Byzantine Majority Text had.

³⁰ The Stephanus Textus Receptus and Byzantine Majority Text had φυλακη here and again after third. The NET parallel Greek text and NA²⁸ had φυλακῇ only after third.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had οι δουλοι εκεινοι here, where the NET parallel Greek text and NA²⁸ had simply ἐκεῖνοι.

³² The Stephanus Textus Receptus and Byzantine Majority Text had εγρηγορησεν αν και (KJV: he would have watched, and) here. The NET parallel Greek text and NA²⁸ did not.

³³ The NET parallel Greek text and NA²⁸ had διορυχθῆναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had διορυγηναι (KJV: to be broken through).

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) here. The NET parallel Greek text and NA²⁸ did not.

³⁵ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

³⁶ Luke 12:42-44 (ESV)

³⁷ Luke 12:41 (ESV)

³⁸ John 12:32 (ESV)

³⁹ Luke 12:41 (NET)

⁴⁰ “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog

⁴¹ Subjunctive Mood, Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

Christianity, Part 3

Posted on December 14, 2022 by admin

In another essay in this series, I wrote, “Any rational argument against [And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself¹] must explain: 1) how Jesus was wrong and 2) when He changed his mind.” I want to consider some arguments against it to see how that observation holds up.

A blog post titled “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog stated:

The Greek expressions rendered “all” in John 12:32 is an inflected form of the word pas. In Koine Greek “all” does not always mean “all.” Many times in the biblical Greek “all” is used in a hyperbolic sense and does not necessarily always mean “all.”

If I assume that Jesus knew this esoteric rule of Koine Greek, I can shoehorn this argument into item #2 of my understanding of a rational argument: Jesus changed his mind even before He spoke. He wasn’t wrong (item #1) because He never said that He will draw all to Himself. I misunderstand Him taking Him at his word.

I’m not convinced that this is an esoteric rule of Koine Greek. The author² cites no Greek grammar but lets it stand on his own authority. I’m not sure how I would apply such a rule if it existed. Much of what Jesus or Paul said or wrote seemed hyperbolic to me when I began to study the Bible. I suspect that forms of πᾶς (pas) much like all in English mean “every, all, the whole, always, complete, entire, utter,” unless explicitly limited in the text. “It is the context that will make clear the author’s intention.”³

According to the Greek Concordance on biblehub.com there are 90 occurrences of πάντας (the Greek word translated all people in John 12:32) in the New Testament. I’ll look at all of them eventually. I’ve surveyed the first nine in Matthew [see Table below].

All nine occur in narrative passages and are clearly limited in scope. The first occurrence follows (Matthew 2:1-4 ESV):

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all (πᾶσα, another form of πᾶς) Jerusalem with him; and assembling all (πάντας, a form of πᾶς) the chief priests and scribes of the people, he inquired of them where the Christ was to be born.

Here πάντας was clearly limited to all the chief priests and scribes of the people. It is completely fair to further limit this to all the chief priests and scribes of the people in Jerusalem, since wise men from the east came to Jerusalem. I’d be willing to limit it further to all the chief priests and scribes of the people living in Jerusalem at this time.

Though I’m not searching occurrences of πᾶσα (another form of πᾶς) deliberately, this one came up in context: all Jerusalem was troubled with Herod. I see no problem limiting this occurrence of a form of πᾶς to all Jerusalem who heard with Herod was troubled.

Another example follows (Matthew 2:16 ESV):

Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all (πάντας, a form of πᾶς) the male children in Bethlehem and in all⁴ (πᾶσι[ν], another form of πᾶς) that region who were two years old or under, according to the time that he had ascertained from the wise men.

Here πάντας was limited to the male children in Bethlehem and in πᾶσι(ν) that region who were two years old or under. Since this order was carried out by men it wouldn’t surprise me if the results were less than perfect. We are told explicitly that they missed their intended target completely (Matthew 2:13-15a ESV):

Now when [the wise men] had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.” And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.

One more example follows (Matthew 21:12 ESV):

And Jesus⁵ entered the temple⁶ and drove out all (πάντας, a form of πᾶς) who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.

Here πάντας was limited by who sold and bought in the temple. It was further limited by the stated location of the temple: And when [Jesus] entered Jerusalem, the whole (πᾶσα, another form of πᾶς) city was stirred up, saying, “Who is this?”⁷ Here, too, πᾶσα was limited by the…city of Jerusalem.

So, do these nine examples of πάντας, along with two examples of πᾶσα and one of πᾶσι(ν), persuade me that Jesus intended to limit πάντας in some way when He said, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself⁸? No. Matthew was careful to alert his reader by the words which immediately followed it that πάντας was limited. Jesus, by comparison, seems far too cavalier if He intended any such limitation.

There is a book ad preceding the blog post I quoted:

Jesus told the leaders of his day that he “will draw all men [and women] to myself.” You too can experience the joy of drawing “all men” [and women] to the “good news” by Reaching Hearts with the Art of Persuasion.⁹

I never expected with a few clicks of a mouse in under two minutes to find one document that effectively explained one reason I thought Jesus spoke in the exaggerated language of a salesman was the inherent logic of my Christianity. I had a philosophical bent to my mind at a very young age.

I’ve considered the four occurrences of πάντας in Mark’s Gospel [see Table below], but first it seems necessary to address something else. For me the grammatical arguments are most compelling: What did Jesus say? The author of this blog post seems to be arguing something else. He paraphrased D. A. Carson: Jesus “means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31)…”

If Jesus draws me to Himself, does that preclude Him from judging the sin condemned in my flesh? No, of course not. I return to what I called the long name¹⁰ of God (Exodus 34:6, 7 ESV):

The Lord passed before [Moses] and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

Since I mentioned this alternative argument, I should probably address it directly. One of the things I like to do is to put alternatives into the text to see how they feel:

Alternate Explanations
And I, when I am lifted up from the earth, will draw all people to myself without distinction, Jews and Gentiles alike.	And I, when I am lifted up from the earth, will draw all individuals to myself without exception.

I’m not subtle enough to hear much difference between these two statements, but I’m not thick. I understand what the author of the blog post wanted Jesus to say:

And I, when I am lifted up from the earth, will draw from all peoples to myself, from Jews and Gentiles alike without distinction. I will not draw all individuals without exception.

If I take this to the judgment seat of Christ, what is my account if He asks why I believed it? I read a blog post from a Christian bookseller paraphrasing the president of the Evangelical Theological Society? “But what did I say, Dan,” is all He has to say to bring me to my senses. He said, And I, when I am lifted up from the earth, will draw all…to myself.

Three of the four occurrences of πάντας in Mark’s Gospel are more like the occurrence in John 12:32 than any in Matthew’s Gospel, and they are clearly limited. One example follows (Mark 2:1-5a, 11, 12 ESV):

And when [Jesus] returned¹¹ to Capernaum¹² after some days,¹³ it was reported that he was at home.¹⁴ And¹⁵ many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. And they came, bringing to him a paralytic carried by four men. And when they could not get near¹⁶ him because of the crowd, they removed the roof above him, and when they had made an opening, they let down¹⁷ the bed¹⁸ on which¹⁹ the paralytic lay. And²⁰ when Jesus saw their faith, he said to the paralytic…“I say to you, rise,²¹ pick up your bed,²² and go home.” And he rose and immediately²³ picked up his bed²⁴ and went out before²⁵ them all (πάντων, another form of πᾶς), so that they were all (πάντας, a form of πᾶς) amazed and glorified God, saying, “We never saw anything like this!”

Here πάντας was not limited by the words immediately following it. Instead, it was flanked by two infinitives in the present tense: ἐξίστασθαι (a form of ἐξίστημι) and δοξάζειν (a form of δοξάζω), translated: they were all amazed and glorified God in the ESV. Likewise, πάντων was not limited by the words immediately preceding it: (he) went out before them all. (It seems to me that them was added by the translators.) Both are limited by their context, a house in Capernaum at a specific time: And when he returned to Capernaum after some days, it was reported that he was at home. And many were gathered together, so that there was no more room, not even at the door.

So, should I assume that πάντας in John 12:32 was limited to all who heard Jesus at that particular moment in Jerusalem? That doesn’t feel right, and I’ve never heard anyone argue that point. My feelings and potentially poor scholarship aside, I want to look more closely at Jesus’ words (John 12:31-33 ESV):

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die [Table].

Here is the mind of Christ. I do like to put this in a little more perspicuous form.

The Mind of Christ

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth (He said this to show by what kind of death he was going to die), will draw all people (πάντας) to myself.”

That Jesus will draw πάντας to Himself is either the judgment of this world or something so intimately associated with the judgment of this world that it is one of the next things that came to his mind. Now I admit, my religious mind has had many other ideas about the judgment of this world. Most, if not all, of them can be summed up with some negation of Jesus’ saying I…will draw all…to myself: I will not draw all to Myself; I will draw not all to Myself; I will draw some to Myself but not all.

I will draw all to Myself, is such a shock to my religious mind that if it followed directly after, Now is the judgment of this world, this might have been a speculative essay about how and when a negative particle was removed from the Greek of John 12:32. It is entirely possible, perhaps even likely, that Jesus will say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,²⁶ to my religious mind.

I will draw all to Myself, does not follow Now is the judgment of this world. [N]ow will the ruler of this world be cast out, falls between them. So again, that Jesus will draw πάντας to Himself is either the means by which the ruler of this world [will] be cast out or something so intimately associated with the means by which the ruler of this world [will] be cast out that it is the very next thought that came to his mind. And again, I admit, my religious mind has had many other ideas about how the ruler of this world [will] be cast out.

Though my religious mind never recognized any connection between now will the ruler of this world be cast out and I...will draw all…to myself, once I hear it from the mind of Christ it is difficult to conceive of any better way to cast out the ruler of this world than to plunder all of his possessions, rather than some or a few of them. And that little taste of freedom from the domination of my religious mind serves as a bridge back to Now is the judgment of this world.

Suddenly, that Jesus will draw πάντας to Himself, that He will cause all to be born again (ἄνωθεν; NET: from above) by his own indwelling Holy Spirit sounds like the most scathing judgment of this world I could ever imagine. And this thought battles mightily against my religious mind’s tendency to demand that infinite mercy and infinite judgment be two entirely different things.

The irony here is that the carnal or fleshly mind hears the judgment in Jesus’ saying, You must be born again,²⁷ and rejects it as hate speech. So, the carnal/fleshly mind rejects the mercy in Jesus’ judgment while my religious mind rejects the judgment in Jesus’ mercy, his promise to draw all to Himself.

In the Introduction to this blog I speculated that “the religious mind may be nothing more than a subspecies of the carnal mind (KJV) or the outlook of the flesh (NET).” Here they seem opposed to one another. What binds them together, however, and betrays their common origin is their design by the ruler of this world to keep us from abiding in Christ and to keep his words from abiding in us. Both are evidence of the ruler of this world’s domination over our hearts and minds.

It is perfectly just that Jesus say, Depart from me, you cursed, into the eternal fire prepared for the devil and his angels,²⁸ to my religious mind. Only the mind of Christ endures. Paul wrote (1 Corinthians 2:6-16 ESV):

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,

nor the heart of man imagined,

what God has prepared for those who love him”—²⁹

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God [Table]. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual [Table].

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things,³⁰ but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

To the extent that Christianity is a product of the religious mind, it is idolatry serving neither Christ nor those who would abide in Him.

According to a note (26) in the NET Matthew quoted from Hosea 11:1. The table below compares the relevant portions of the Greek of Matthew 2:15b to Hosea 11:1b in the Septuagint.

Matthew 2:15b (NET Parallel Greek)	Hosea 11:1b (Septuagint BLB) Table	Hosea 11:1b (Septuagint Elpenor)
ἐξ Ἀιγύπτου ἐκάλεσα τὸν υἱόν μου	ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ	ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ
Matthew 2:15b (NET)	Hosea 11:1b (NETS)	Hosea 11:1b (English Elpenor)
I called my Son out of Egypt.	out of Egypt I recalled his children	out of Egypt have I called his children

It appears that Matthew made his own translation from Hebrew rather than quoting the Septuagint directly.

According to a note (12) in the NET Paul quoted from Isaiah 40:13. The table below compares the Greek of 1 Corinthians 2:16a to Isaiah 40:13 in the Septuagint.

1 Corinthians 2:16a (NET Parallel Greek)	Isaiah 40:13 (Septuagint BLB) Table	Isaiah 40:13 (Septuagint Elpenor)
τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν	τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν
1 Corinthians 2:16a (NET)	Isaiah 40:13 (NETS)	Isaiah 40:13 (English Elpenor)
For who has known the mind of the Lord, so as to advise him?	Who has known the mind of the Lord, and who has been his counselor to instruct him?	Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

The tables mentioned above follow.

Occurrences of πάντας in Matthew
Reference	NET Parallel Greek	ESV
Matthew 2:4	πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ	all the chief priests and scribes of the people
	This was further limited by:
	(v. 1) παρεγένοντο εἰς Ἱεροσόλυμα	(v. 1) [they] came to Jerusalem
Matthew 2:16	πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω	all the male children in Bethlehem and in all that region who were two years old or under
Matthew 4:24	πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους [καὶ] δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς	all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics
	This was further limited by:
	ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν	his fame spread throughout all Syria
Matthew 8:16	πάντας τοὺς κακῶς ἔχοντας	all who were sick
	This was further limited by:
	προσήνεγκαν αὐτῷ (v. 14) εἰς τὴν οἰκίαν Πέτρου	they brought to him (v. 14) [into] Peter’s house
Matthew 12:15	ἠκολούθησαν αὐτῷ [ὄχλοι] πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας	many followed him, and he healed them all
Matthew 14:35	προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας	they…brought to him all who were sick
	This was further limited by:
	(v. 34) ἦλθον ἐπὶ τὴν γῆν εἰς Γεννησαρέτ (v. 35) ἀπέστειλαν εἰς ὅλην τὴν περίχωρον	(v. 34) they came to land at Gennesaret (v. 35) they sent around to all that region
Matthew 21:12	ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ	[he] drove out all who sold and bought in the temple
	This was further limited by:
	(v. 10) εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα	(v. 10) he entered Jerusalem
Matthew 22:10	συνήγαγον πάντας οὓς εὗρον	[they] gathered all whom they found
	This was further limited by:
	(v. 9) πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν	(v. 9) Go therefore to the main roads
Matthew 26:1	πάντας τοὺς λόγους τούτους	all these sayings
	This was further limited by (Matthew 24:3-25:46):
	(v. 24:3) Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν	As he sat on the Mount of Olives

Occurrences of πάντας in Mark
Reference	NET Parallel Greek	ESV
Mark 1:32	ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους	they brought to him all who were sick or oppressed by demons
	This was further limited by:
	(v. 29) ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου (v. 21) εἰσπορεύονται εἰς Καφαρναούμ	(v. 29) he…entered the house of Simon and Andrew (v. 21) they went into Capernaum
Mark 2:12	ἐξίστασθαι πάντας	they were all amazed
	This was limited by:
	(v. 1a) εἰσελθὼν πάλιν εἰς Καφαρναοὺμ (v. 1b) ἐν οἴκῳ ἐστίν	(v. 1a) he returned to Capernaum (v. 1b) he was at home
Mark 5:40	ἐκβαλὼν πάντας παραλαμβάνει	he put them all outside
	This was limited by:
	κατεγέλων αὐτοῦ (v. 38) ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου	they laughed at him (v. 38) They came to the house of the ruler of the synagogue
Mark 6:39	ἐπέταξεν αὐτοῖς \|ἀνακλῖναι\| πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ	he commanded them all to sit down in groups on the green grass
	This was limited by:
	(v. 32) ἀπῆλθον…εἰς ἔρημον τόπον (v. 33) πεζῇ ἀπὸ πασῶν τῶν πόλεων	(v. 32) they went away…to a desolate place (v. 33) they ran there on foot from all the towns

Tables comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the Tanakh, KJV and NET, and comparing Hosea 11:1; Exodus 34:6; 34:7 and Isaiah 40:13 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 2:16; 21:12; Mark 2:1, 2; 2:4, 5; 2:11, 12 and 1 Corinthians 2:15 in the NET and KJV follow.

Hosea 11:1 (Tanakh)	Hosea 11:1 (KJV)	Hosea 11:1 (NET)
When Israel was a child, then I loved him, and called my son out of Egypt.	When Israel was a child, then I loved him, and called my son out of Egypt.	“When Israel was a young man, I loved him like a son, and I summoned my son out of Egypt.

Hosea 11:1 (Septuagint BLB)	Hosea 11:1 (Septuagint Elpenor)
(10:15b) ὄρθρου ἀπερρίφησαν ἀπερρίφη βασιλεὺς Ισραηλ (11:1) διότι νήπιος Ισραηλ καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ	ΟΡΘΡΟΥ ἀπερρίφησαν, ἀπερρίφη βασιλεὺς ᾿Ισραήλ· ὅτι νήπιος ᾿Ισραήλ, καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ
Hosea 11:1 (NETS)	Hosea 11:1 (English Elpenor)
At dawn they were cast out; Israel’s king was cast out. For Israel was an infant, and I loved him, and out of Egypt I recalled his children.	Early in the morning were they cast off, the king of Israel has been cast off: for Israel is a child, and I loved him, and out of Egypt have I called his children.

Exodus 34:6 (Tanakh)	Exodus 34:6 (KJV)	Exodus 34:6 (NET)
And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth;	And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,	The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness,

Exodus 34:6 (Septuagint BLB)	Exodus 34:6 (Septuagint Elpenor)
καὶ παρῆλθεν κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσεν κύριος ὁ θεὸς οἰκτίρμων καὶ ἐλεήμων μακρόθυμος καὶ πολυέλεος καὶ ἀληθινὸς	καὶ παρῆλθε Κύριος πρὸ προσώπου αὐτοῦ καὶ ἐκάλεσε· Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός
Exodus 34:6 (NETS)	Exodus 34:6 (English Elpenor)
And the Lord passed by before his face, and he called, “The Lord, the Lord God is compassionate and merciful, patient and very merciful and truthful	And the Lord passed by before his face, and proclaimed, The Lord God, pitiful and merciful, longsuffering and very compassionate, and true,

Exodus 34:7 (Tanakh)	Exodus 34:7 (KJV)	Exodus 34:7 (NET)
keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’	Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.	keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation.”

Exodus 34:7 (Septuagint BLB)	Exodus 34:7 (Septuagint Elpenor)
καὶ δικαιοσύνην διατηρῶν καὶ ποιῶν ἔλεος εἰς χιλιάδας ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας καὶ οὐ καθαριεῗ τὸν ἔνοχον ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων ἐπὶ τρίτην καὶ τετάρτην γενεάν	καὶ δικαιοσύνην διατηρῶν καὶ ἔλεος εἰς χιλιάδας, ἀφαιρῶν ἀνομίας καὶ ἀδικίας καὶ ἁμαρτίας, καὶ οὐ καθαριεῖ τὸν ἔνοχον, ἐπάγων ἀνομίας πατέρων ἐπὶ τέκνα καὶ ἐπὶ τέκνα τέκνων, ἐπὶ τρίτην καὶ τετάρτην γενεάν
Exodus 34:7 (NETS)	>Exodus 34:7 (English Elpenor)
and preserving righteousness and doing mercy for thousands, taking away acts of lawlessness and of injustice and sins, and he will not acquit the guilty person, bringing lawless acts of fathers upon children and upon children of children, upon the third and fourth generation.”	and keeping justice and mercy for thousands, taking away iniquity, and unrighteousness, and sins; and he will not clear the guilty; bringing the iniquity of the fathers upon the children, and to the children’s children, to the third and fourth generation.

Isaiah 40:13 (Tanakh)	Isaiah 40:13 (KJV)	Isaiah 40:13 (NET)
Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?	Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?	Who comprehends the mind of the Lord, or gives him instruction as his counselor?

Isaiah 40:13 (Septuagint BLB)	Isaiah 40:13 (Septuagint Elpenor)
τίς ἔγνω νοῦν κυρίου καὶ τίς αὐτοῦ σύμβουλος ἐγένετο ὃς συμβιβᾷ αὐτόν	τίς ἔγνω νοῦν Κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν
Isaiah 40:13 (NETS)	Isaiah 40:13 (English Elpenor)
Who has known the mind of the Lord, and who has been his counselor to instruct him?	Who has known the mind of the Lord? and who has been his counsellor, to instruct him?

Matthew 2:16 (NET)	Matthew 2:16 (KJV)
When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men.	Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Matthew 2:16 (NET Parallel Greek)	Matthew 2:16 (Stephanus Textus Receptus)	Matthew 2:16 (Byzantine Majority Text)
Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλέεμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων	τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων	τοτε ηρωδης ιδων οτι ενεπαιχθη υπο των μαγων εθυμωθη λιαν και αποστειλας ανειλεν παντας τους παιδας τους εν βηθλεεμ και εν πασιν τοις οριοις αυτης απο διετους και κατωτερω κατα τον χρονον ον ηκριβωσεν παρα των μαγων

Matthew 21:12 (NET)	Matthew 21:12 (KJV)
Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts and turned over the tables of the money changers and the chairs of those selling doves.	And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

Matthew 21:12 (NET Parallel Greek)	Matthew 21:12 (Stephanus Textus Receptus)	Matthew 21:12 (Byzantine Majority Text)
Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς	και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας	και εισηλθεν ο ιησους εις το ιερον του θεου και εξεβαλεν παντας τους πωλουντας και αγοραζοντας εν τω ιερω και τας τραπεζας των κολλυβιστων κατεστρεψεν και τας καθεδρας των πωλουντων τας περιστερας

Mark 2:1, 2 (NET)	Mark 2:1, 2 (KJV)
Now after some days, when he returned to Capernaum, the news spread that he was at home.	And again he entered into Capernaum after some days; and it was noised that he was in the house.

Mark 2:1 (NET Parallel Greek)	Mark 2:1 (Stephanus Textus Receptus)	Mark 2:1 (Byzantine Majority Text)
Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι᾿ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν	και παλιν εισηλθεν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν	και εισηλθεν παλιν εις καπερναουμ δι ημερων και ηκουσθη οτι εις οικον εστιν

So many gathered that there was no longer any room, not even by the door, and he preached the word to them.

And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

Mark 2:2 (NET Parallel Greek)	Mark 2:2 (Stephanus Textus Receptus)	Mark 2:2 (Byzantine Majority Text)
καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον	και ευθεως συνηχθησαν πολλοι ωστε μηκετι χωρειν μηδε τα προς την θυραν και ελαλει αυτοις τον λογον

Mark 2:4, 5 (NET)	Mark 2:4, 5 (KJV)
When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on.	And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

Mark 2:4 (NET Parallel Greek)	Mark 2:4 (Stephanus Textus Receptus)	Mark 2:4 (Byzantine Majority Text)
καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο	και μη δυναμενοι προσεγγισαι αυτω δια τον οχλον απεστεγασαν την στεγην οπου ην και εξορυξαντες χαλωσιν τον κραββατον εφ ω ο παραλυτικος κατεκειτο

When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

Mark 2:5 (NET Parallel Greek)	Mark 2:5 (Stephanus Textus Receptus)	Mark 2:5 (Byzantine Majority Text)
καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφίενται σου αἱ ἁμαρτίαι	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου	ιδων δε ο ιησους την πιστιν αυτων λεγει τω παραλυτικω τεκνον αφεωνται σοι αι αμαρτιαι σου

Mark 2:11, 12 (NET)	Mark 2:11, 12 (KJV)
“I tell you, stand up, take your stretcher, and go home.”	I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

Mark 2:11 (NET Parallel Greek)	Mark 2:11 (Stephanus Textus Receptus)	Mark 2:11 (Byzantine Majority Text)
σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττον σου καὶ ὕπαγε εἰς τὸν οἶκον σου	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου	σοι λεγω εγειραι και αρον τον κραββατον σου και υπαγε εις τον οικον σου

And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

Mark 2:12 (NET Parallel Greek)	Mark 2:12 (Stephanus Textus Receptus)	Mark 2:12 (Byzantine Majority Text)
καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν \|λέγοντας\| ὅτι οὕτως οὐδέποτε εἴδομεν	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν	και ηγερθη ευθεως και αρας τον κραββατον εξηλθεν εναντιον παντων ωστε εξιστασθαι παντας και δοξαζειν τον θεον λεγοντας οτι ουδεποτε ουτως ειδομεν

1 Corinthians 2:15 (NET)	1 Corinthians 2:15 (KJV)
The one who is spiritual discerns all things, yet he himself is understood by no one.	But he that is spiritual judgeth all things, yet he himself is judged of no man.

1 Corinthians 2:15 (NET Parallel Greek)	1 Corinthians 2:15 (Stephanus Textus Receptus)	1 Corinthians 2:15 (Byzantine Majority Text)
ὁ δὲ πνευματικὸς ἀνακρίνει [τὰ] πάντα, αὐτὸς δὲ ὑπ᾿ οὐδενὸς ἀνακρίνεται	ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται	ο δε πνευματικος ανακρινει μεν παντα αυτος δε υπ ουδενος ανακρινεται

Christianity, Part 4

Back to Christianity, Part 8

Back to Nothing True, Part 1

Back to The Day of the Lord, Part 1

Back to The Day of the Lord, Part 3

Back to The Day of the Lord, Part 6

Back to The Day of the Lord, Part 8

¹ John 12:32 (ESV)

² Possibly: “Edward D. Andrews (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored ninety-five books. Andrews is the Chief Translator of the Updated American Standard Version (UASV).”

³ “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” Christian Publishing House Blog

⁴ The NET parallel Greek text had πᾶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had πᾶσιν.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had του θεου (KJV: of God) following temple. The NET parallel Greek text and NA²⁸ did not.

⁷ Matthew 21:10 (ESV)

⁸ John 12:32 (ESV)

⁹ “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” Christian Publishing House Blog

¹⁰ Fear -Exodus, Part 6; Condemnation or Judgment? – Part 14

¹¹ The NET parallel Greek text and NA²⁸ had εἰσελθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισηλθεν (KJV: he entered).

¹² In the NET parallel Greek text and NA²⁸ Capernaum was spelled Καφαρναοὺμ, and καπερναουμ in the Stephanus Textus Receptus and Byzantine Majority Text.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και joining these clauses. The NET parallel Greek text and NA²⁸ did not.

¹⁴ The NET parallel Greek text and NA²⁸ had the verb οἴκῳ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the noun οικον (KJV: in the house).

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had the adverb ευθεως (KJV: straightway) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The NET parallel Greek text and NA²⁸ had προσενέγκαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσεγγισαι (KJV: come nigh).

¹⁷ The NET parallel Greek text had χαλῶσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had χαλῶσιν.

¹⁸ In the NET parallel Greek text and NA²⁸ stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁹ The NET parallel Greek text and NA²⁸ had ὅπου here, where the Stephanus Textus Receptus and Byzantine Majority Text had εφ ω (KJV: wherein).

²⁰ The NET parallel Greek text and NA²⁸ had καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

²¹ The NET parallel Greek text and NA²⁸ had ἔγειρε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγειραι καὶ (KJV: Arise, and).

²² In the NET parallel Greek text and NA²⁸ stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

²³ The NET parallel Greek text and NA²⁸ had εὐθὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευθεως.

²⁴ In the NET parallel Greek text and NA²⁸ stretcher (KJV: bed) was spelled κράβαττον, and κραββατον in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁵ The NET parallel Greek text and NA²⁸ had ἔμπροσθεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εναντιον.

²⁶ Matthew 25:41b (ESV)

²⁷ John 3:7b (ESV)

²⁸ Matthew 25:41b (ESV)

²⁹ See Table

³⁰ The NET parallel Greek text and NA²⁸ had the article τὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεν (not translated in the KJV).

Christianity, Part 2

Posted on November 19, 2022 by admin

I concluded the first essay in this series with the clause, “So here I must decide.” That’s true in the sense that faith is an ongoing choice. It is misleading if the reader assumes that choice is to be made by the puny power of my rational mind.

By the time I can stare down my Christianity and say, Whether it is right in the sight of God to listen to you rather than to God, you must judge,¹ the initial choice has already been made. [F]or it is God who works in you, both to will and to work for his good pleasure,² is how Paul described it. Led by the Holy Spirit, continuously bathed from the inside out in Jesus’ own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the choice to trust Him becomes a relatively simple matter of not resisting Him.

That the initial choice was made in a non-rational way, however, doesn’t make that choice itself irrational. There are good reasons for making that choice. In real time, however, those reasons have come more like rationalizations after the choice was made rather than preceding and causing the choice. Those reasons do help, however, to sustain that choice on a day-to-day basis.

And I, when I am lifted up from the earth, will draw all people to myself,³ Jesus said. I will draw is not particularly tricky. It was ἑλκύσω (a form of ἑλκύω) in Greek, a first person indicative verb in the future tense. “The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”⁴ In other words, as Jesus says this He believes that He will draw all to Himself.

This is quite powerful as reasons go. Any rational argument against it must explain: 1) how Jesus was wrong and 2) when He changed his mind. My religious mind might imagine any number of scenarios from its own experiences and feelings, but for the mind of Christ this is a very high bar, practically insurmountable.

If Jesus were to ask me, “Why did you believe that I would draw all to myself?” my account is simple and direct: That is what you said. If He asked why I believed that He would fail to draw all to Himself, things become more complicated.

When I believed that Jesus would fail to draw all to Himself, I didn’t put it in those words. At that time I didn’t think about giving an account to Jesus but if I had it would have gone something like this:

I didn’t believe that you would fail. I believed that you would do everything in your power but salvation depends ultimately on the individual believer.

Jesus’ next question is obvious: “Why did you believe that All authority in heaven and on earth has [not] been given to me”?⁵

This was the authority on which Jesus’ command to disciple all nations is based. And his saying that No one can come to me unless the Father who sent me draws him⁶ refutes the idea that people choose Christ apart from being drawn by God. The people-must-save-themselves-through-their-own-faith version of Christianity is weakened by the flesh much like the law. It is not what God has done…By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.⁷

If I take Jesus at his word and assume that He draws all to Himself before anyone is sent into the eternal fire prepared for the devil and his angels⁸…and that is an assumption. I don’t see any way to limit Jesus to this moment but I’m intrigued by the possibilities of this moment…then I can believe that all gathered before his glorious throne have been drawn to Him and like Paul [they themselves] serve the law of God with [their minds] but with [their] flesh [they] serve the law of sin.⁹

So from where do the cursed come? Who are those to whom Jesus says, Depart from me…into the eternal fire prepared for the devil and his angels¹⁰? [H]e will separate people (literally: themselves) one from another¹¹ must be very different than I imagined when I imagined that the righteous and the wicked were different, already separate, people.

I myself serve the law of God with my mind, but with my flesh I serve the law of sin¹² was a compromise Paul also described with the words: when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?¹³

I myself serve the law of God with my mind, but with my flesh I serve the law of sin was acceptable to Paul as a compromise in the hope that God would deliver him through Jesus Christ: Thanks be to God through Jesus Christ our Lord!¹⁴ If those standing before Jesus’ glorious throne are about to experience that deliverance, I get a different image of that day when, according to [Paul’s] gospel (i.e., good news), God judges the secrets of men by Christ Jesus.¹⁵

The cursed standing to Jesus’ left are not like the evil (πονηροί, a form of πονηρός). You brood of vipers! Jesus said to religious leaders. How can you speak good, when you are evil (πονηροί)?¹⁶

After I got over thinking that Jesus was simply rude and abusive, I bypassed thinking He was ignorant seeking information, but I rested for a while on the idea that He was constantly perplexed by human nature. Now, however, I assume He asked a legitimate question, inviting the Pharisees to think deeply about how they spoke anything good.

I relate to that from my own experience with None is righteous.¹⁷ The moment I accepted that premise as true, my arguments against it became prima facie evidence that Jesus was in fact drawing me to Himself. If no one seeks for God¹⁸ is true, and I was seeking for God, then the source of my seeking was something other than my unrighteousness self.

Jesus said (Matthew 7:9-11 ESV):

Or which one of you, if his son asks¹⁹ him for bread, will give him a stone? Or if²⁰ he asks²¹ for a fish, will give him a serpent? If you then, who are evil (πονηροί), know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

It fits then that the cursed standing on Jesus’ left are the distilled sin condemned in the human flesh of those on his right. This distilled sin condemned in human flesh never gave food to the hungry, drink to the thirsty, welcome to a stranger, clothing to the naked, nor the time of day to those who were sick or in prison, things the evil (πονηροί) do often for people they care about.

As this distilled sin condemned in human flesh stares at the glorified Christ, looking much like when He was transfigured before [Peter, James and John], his face shone like the sun, and his clothes became²² white as light,²³ I can almost hear them sneer, when did we see you?²⁴

Peter said to Jesus [at Jesus’ transfiguration], “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses²⁵ and one for Elijah.” For he did not know what to say,²⁶ for they were²⁷ terrified.²⁸ The righteous on Jesus’ right don’t seem terrified necessarily, just disoriented. None seems to recall this moment from Scripture. They, too, question when they have ever done anything for anyone like their glorified Lord.

My sheep hear my voice, Jesus said, and I know them, and they follow me [Table]. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.²⁹ Though I called the cursed, “the distilled sin condemned in…human flesh,” it seems more likely that it is the righteous led by the Holy Spirit who heed his command to go³⁰ out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.³¹

In his sermon on the mount Jesus said (Matthew 7:21-23 ESV):

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.³² On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’”

Now I would understand these many as the distilled sin condemned in the flesh of Christians standing on Jesus’ left. This is not to say that there is no corresponding many who heard his command to go out from their midst, and be separate from them standing on Jesus’ right, just that in this passage we are hearing the arguments of the distilled sin that was condemned in their flesh. It boasts in the work of God as if it were its own. It supposes that it should be rewarded along with the new creation it plagued for a lifetime.

One of the wonderful possibilities of this moment is that I won’t see my doppelganger. The glorified Lord separates us one from the other, like trying to see something on the other side of the sun. But it is sobering to consider: Who will I be at that moment?

Will I myself be the righteous new creation on Jesus’ right, marveling at my glorious Lord, wondering what I ever could have done for Him? Or will I identify more with the distilled sin condemned in my flesh, arguing that He should reward me for all the wonderful things that I have done for Him?

When I was barely escaping from a life of atheism, sex, drugs and rock n’ roll, Paul’s words kept me from despair (Romans 7:13-20 ESV):

Did [the law] which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table]. For we know that the law is spiritual, but I am of the flesh, sold under sin [Table]. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me [Table]. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me [Table].

The more I believed Paul’s saying, walk by the Spirit, and you will not gratify the desires of the flesh,³³ the more I began to see God the Father, God the Son and God the Holy Spirit as the good in my life, and the more I began to view me myself as the evil. My Pastor warned me about thinking and speaking like this (which should not be taken to imply that he would endorse all I’ve written here). I thought I understood what he was saying, even paid some lip service to it. Writing this essay has cast it in a new light and reminded me of an incident with my son.

I walked through the living room one afternoon as he played a video game. He was driving a car, racing away from the police. As I walked out of the room I said, “You’re never going to drive one of my cars.” He stopped playing and hurried to catch up to me to ask, why. “You’re training yourself to hit the accelerator when you hear a siren rather than the brakes.” The next time I noticed him playing that video game, he had turned off the siren and the police chase, and simply played it as a road race game. He turned out to be a very good driver.

I certainly don’t want to train myself to identify with the distilled sin condemned in my flesh. Part of my prayer for all is to ask that “we know by faith your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control springing up within us to eternal life from your Holy Spirit.” I’ve changed “your Holy Spirit” to “our Holy Spirit,” not to claim any credit for myself but to take ownership of all that I have been given in Christ.

According to a note (26) in the NET Paul quoted from Isaiah 52:11. The table below compares the relevant portions of the Greek of 2 Corinthians 6:17 to Isaiah 52:11 in the Septuagint.

2 Corinthians 6:17a (NET Parallel Greek)	Isaiah 52:11b (Septuagint BLB) Table	Isaiah 52:11b (Septuagint Elpenor)
ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε	ἐξέλθατε ἐκ μέσου αὐτῆς ἀφορίσθητε	ἐξέλθετε ἐκ μέσου αὐτῆς, ἀφορίσθητε
2 Corinthians 6:17a (NET)	Isaiah 52:11b (NETS)	Isaiah 52:11b (English Elpenor)
come out from their midst, and be separate	go out from the midst of it; be separated	go ye out from the midst of her; separate yourselves
2 Corinthians 6:17b (NET Parallel Greek)	Isaiah 52:11a (Septuagint BLB)	Isaiah 52:11a (Septuagint Elpenor)
καὶ ἀκαθάρτου μὴ ἅπτεσθε	καὶ ἀκαθάρτου μὴ ἅπτεσθε	καὶ ἀκαθάρτου μὴ ἅπτεσθε
2 Corinthians 6:17b (NET)	Isaiah 52:11a (NETS)	Isaiah 52:11a (English Elpenor)
and touch no unclean thing	and touch no unclean thing	and touch not the unclean thing

According to a note (28) in the NET the last clause of 2 Corinthians 6:17 was a paraphrased quotation from Ezekiel 20:41. The table below compares the relevant portion of the Greek of 2 Corinthians 6:17 to Ezekiel 20:41 in the Septuagint.

2 Corinthians 6:17c (NET Parallel Greek)	Ezekiel 20:41b (Septuagint BLB) Table	Ezekiel 20:41b (Septuagint Elpenor)
εἰσδέξομαι ὑμᾶς	προσδέξομαι ὑμᾶς	προσδέξομαι ὑμᾶς
2 Corinthians 6:17c (NET)	Ezekiel 20:41b (NETS)	Ezekiel 20:41b (English Elpenor)
I will welcome you	I will accept you	I will accept you

According to a note (29) in the NET 2 Corinthians 6:18 was a paraphrased quotation of 2 Samuel 7:14 and Isaiah 43:6. The table below compares the Greek of 2 Corinthians 6:18 to 2 Samuel (Reigns, Kings) 7:14 in the Septuagint.

2 Corinthians 6:18a (NET Parallel Greek)	2 Samuel 7:14a (Septuagint BLB) Table	2 Kings 7:14a (Septuagint Elpenor)
καὶ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἔσεσθε μοι εἰς υἱοὺς	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν
2 Corinthians 6:18a (NET)	2 Reigns 7:14a (NETS)	2 Kings 7:14a (English Elpenor)
and I will be a father to you, and you will be my sons	I will be a father to him, and he will be a son to me	I will be to him a father, and he shall be to me a son

The table below compares the Greek of 2 Corinthians 6:18 to Isaiah 43:6 in the Septuagint.

2 Corinthians 6:18b (NET Parallel Greek)	Isaiah 43:6b (Septuagint BLB) Table	Isaiah 43:6b (Septuagint Elpenor)
καὶ ὑμεῖς ἔσεσθε μοι εἰς υἱοὺς καὶ θυγατέρας	ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾽ ἄκρων τῆς γῆς	ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾿ ἄκρων τῆς γῆς
2 Corinthians 6:18b (NET)	Isaiah 43:6b (NETS)	Isaiah 43:6b (English Elpenor)
and you will be my sons and daughters	bring my sons from a land far away and my daughters from the ends of the earth	bring my sons from the [land] afar off, and my daughters from the ends of the earth

Tables comparing Ezekiel 20:41; 2 Samuel 7:14 and Isaiah 43:6 in the Tanakh, KJV and NET, and comparing Ezekiel 20:41; 2 Samuel (Reigns, Kings) 7:14 and Isaiah 43:6 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 7:9, 10; 17:2; Mark 9:5, 6; 2 Corinthians 6:17 and Matthew 7:21 in the NET and KJV follow.

Ezekiel 20:41 (Tanakh)	Ezekiel 20:41 (KJV)	Ezekiel 20:41 (NET)
I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.	I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.	When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations.

Ezekiel 20:41 (Septuagint BLB)	Ezekiel 20:41 (Septuagint Elpenor)
ἐν ὀσμῇ εὐωδίας προσδέξομαι ὑμᾶς ἐν τῷ ἐξαγαγεῗν με ὑμᾶς ἐκ τῶν λαῶν καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν ἐν αἷς διεσκορπίσθητε ἐν αὐταῗς καὶ ἁγιασθήσομαι ἐν ὑμῗν κατ᾽ ὀφθαλμοὺς τῶν λαῶν	ἐν ὀσμῇ εὐωδίας προσδέξομαι ὑμᾶς ἐν τῷ ἐξαγαγεῖν με ὑμᾶς ἐκ τῶν λαῶν καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν, ἐν αἷς διεσκορπίσθητε ἐν αὐταῖς, καὶ ἁγιασθήσομαι ἐν ὑμῖν κατ’ ὀφθαλμοὺς τῶν λαῶν
Ezekiel 20:41 (NETS)	Ezekiel 20:41 (English Elpenor)
In an odor of fragrance I will accept you, when I bring you out from the peoples and take you in from the countries, those in which you were scattered, and I will be hallowed among you in the eyes of the peoples.	I will accept you with a sweet-smelling savour, when I bring you out from the nations, and take you out of the countries wherein ye have been dispersed; and I will be sanctified among you in the sight of the nations.

2 Samuel 7:14 (Tanakh)	2 Samuel 7:14 (KJV)	2 Samuel 7:14 (NET)
I will be to him for a father, and he shall be to Me for a son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;	I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:	I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings.

2 Samuel 7:14 (Septuagint BLB)	2 Kings 7:14 (Septuagint Elpenor)
ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα καὶ αὐτὸς ἔσται μοι εἰς υἱόν καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ καὶ ἐλέγξω αὐτὸν ἐν ῥάβδῳ ἀνδρῶν καὶ ἐν ἁφαῗς υἱῶν ἀνθρώπων	ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν· καὶ ἐὰν ἔλθῃ ἡ ἀδικία αὐτοῦ, καὶ ἐλέγξω αὐτὸν ἐν ράβδῳ ἀνδρῶν καὶ ἐν ἁφαῖς υἱῶν ἀνθρώπων
2 Reigns 7:14 (NETS)	2 Kings 7:14 (English Elpenor)
I will be a father to him, and he will be a son to me, and if his injustice comes, then I will punish him with a rod of men and with attacks of sons of men,	I will be to him a father, and he shall be to me a son. And when he happens to transgress, then will I chasten him with the rod of men, and with the stripes of the sons of men.

Isaiah 43:6 (Tanakh)	Isaiah 43:6 (KJV)	Isaiah 43:6 (NET)
I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;	I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;	I will say to the north, ‘Hand them over!’ and to the south, ‘Don’t hold any back!’ Bring my sons from distant lands, and my daughters from the remote regions of the earth,

Isaiah 43:6 (Septuagint BLB)	Isaiah 43:6 (Septuagint Elpenor)
ἐρῶ τῷ βορρᾷ ἄγε καὶ τῷ λιβί μὴ κώλυε ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾽ ἄκρων τῆς γῆς	ἐρῶ τῷ Βορρᾷ· ἄγε, καὶ τῷ Λιβί· μὴ κώλυε, ἄγε τοὺς υἱούς μου ἀπὸ γῆς πόρρωθεν καὶ τὰς θυγατέρας μου ἀπ᾿ ἄκρων τῆς γῆς
Isaiah 43:6 (NETS)	Isaiah 43:6 (English Elpenor)
I will say to the north, “Bring them,” and to the southwest, “Do not hinder; bring my sons from a land far away and my daughters from the ends of the earth–	I will say to the north, Bring; and to the south, Keep not back; bring my sons from the [land] afar off, and my daughters from the ends of the earth;

Matthew 7:9, 10 (NET)	Matthew 7:9, 10 (KJV)
Is there anyone among you who, if his son asks for bread, will give him a stone?	Or what man is there of you, whom if his son ask bread, will he give him a stone?

Matthew 7:9 (NET Parallel Greek)	Matthew 7:9 (Stephanus Textus Receptus)	Matthew 7:9 (Byzantine Majority Text)
ἢ τίς \|ἐστιν\| ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ	η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω	η τις εστιν εξ υμων ανθρωπος ον εαν αιτηση ο υιος αυτου αρτον μη λιθον επιδωσει αυτω

Or if he asks for a fish, will give him a snake?

Or if he ask a fish, will he give him a serpent?

Matthew 7:10 (NET Parallel Greek)	Matthew 7:10 (Stephanus Textus Receptus)	Matthew 7:10 (Byzantine Majority Text)
ἢ καὶ ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ	και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω	και εαν ιχθυν αιτηση μη οφιν επιδωσει αυτω

Matthew 17:2 (NET)	Matthew 17:2 (KJV)
And he was transfigured before them. His face shone like the sun, and his clothes became white as light.	And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

Matthew 17:2 (NET Parallel Greek)	Matthew 17:2 (Stephanus Textus Receptus)	Matthew 17:2 (Byzantine Majority Text)
καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς	και μετεμορφωθη εμπροσθεν αυτων και ελαμψεν το προσωπον αυτου ως ο ηλιος τα δε ιματια αυτου εγενετο λευκα ως το φως	και μετεμορφωθη εμπροσθεν αυτων και ελαμψεν το προσωπον αυτου ως ο ηλιος τα δε ιματια αυτου εγενοντο λευκα ως το φως

Mark 9:5, 6 (NET)	Mark 9:5, 6 (KJV)
So Peter said to Jesus, “Rabbi, it is good for us to be here. Let us make three shelters—one for you, one for Moses, and one for Elijah.”	And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Mark 9:5 (NET Parallel Greek)	Mark 9:5 (Stephanus Textus Receptus)	Mark 9:5 (Byzantine Majority Text)
καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ· ραββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν	και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν	και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν

(For they were afraid, and he did not know what to say.)

For he wist not what to say; for they were sore afraid.

Mark 9:6 (NET Parallel Greek)	Mark 9:6 (Stephanus Textus Receptus)	Mark 9:6 (Byzantine Majority Text)
οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο	ου γαρ ηδει τι λαληση ησαν γαρ εκφοβοι	ου γαρ ηδει τι λαλησει ησαν γαρ εκφοβοι

2 Corinthians 6:17 (NET)	2 Corinthians 6:17 (KJV)
Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, and I will welcome you,	Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

2 Corinthians 6:17 (NET Parallel Greek)	2 Corinthians 6:17 (Stephanus Textus Receptus)	2 Corinthians 6:17 (Byzantine Majority Text)
διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· καγὼ εἰσδέξομαι ὑμᾶς	διο εξελθετε εκ μεσου αυτων και αφορισθητε λεγει κυριος και ακαθαρτου μη απτεσθε καγω εισδεξομαι υμας	διο εξελθετε εκ μεσου αυτων και αφορισθητε λεγει κυριος και ακαθαρτου μη απτεσθε καγω εισδεξομαι υμας

Matthew 7:21 (NET)	Matthew 7:21 (KJV)
“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.	Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Matthew 7:21 (NET Parallel Greek)	Matthew 7:21 (Stephanus Textus Receptus)	Matthew 7:21 (Byzantine Majority Text)
Οὐ πᾶς ὁ λέγων μοι· κύριε κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ᾿ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς	ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις	ου πας ο λεγων μοι κυριε κυριε εισελευσεται εις την βασιλειαν των ουρανων αλλ ο ποιων το θελημα του πατρος μου του εν ουρανοις

Christianity, Part 3

Back to Christianity, Part 4

Back to Christianity, Part 7

Back to Christianity, Part 8

Back to The Lost Son of Perdition, Part 11

Back to Nothing True, Part 2

Back to A Shadow of the Good Things, Part 10

¹ Acts 4:19 (ESV)

² Philippians 2:13 (ESV) Table

³ John 12:32 (ESV)

⁴ Verbal Moods from Greek Verbs (Shorter Definitions), Resources for Learning New Testament Greek

⁵ Matthew 28:18 (ESV) Table

⁶ John 6:44a (ESV) Table

⁷ Romans 8:3, 4 (ESV)

⁸ Matthew 25:41b (ESV)

⁹ Romans 7:25b (ESV) Table

¹⁰ Matthew 25:41a (ESV)

¹¹ Matthew 25:32b (ESV) Table

¹² Romans 7:25b (ESV)

¹³ Romans 7:21b-24 (ESV)

¹⁴ Romans 7:25a (ESV) Table

¹⁵ Romans 2:16 (ESV)

¹⁶ Matthew 12:34 (ESV)

¹⁷ Romans 3:10b (ESV)

¹⁸ Romans 3:11b (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαν αιτηση (KJV: if…ask).

²⁰ The NET parallel Greek text and NA²⁸ had ἢ καὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ εαν.

²¹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτηση (KJV: ask).

²² The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the singular ἐγένετο here, where the Byzantine Majority Text had the plural εγενοντο.

²³ Matthew 17:2 (ESV)

²⁴ Matthew 25:44b (ESV) Table

²⁵ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσεῖ, and μωσει in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁶ The NET parallel Greek text and NA²⁸ had ἀποκριθῇ here, where the Stephanus Textus Receptus had λαληση and Byzantine Majority Text had λαλησει.

²⁷ The NET parallel Greek text and NA²⁸ had ἐγένοντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ησαν.

²⁸ Mark 9:5, 6 (ESV)

²⁹ John 10:27, 28 (ESV)

³⁰ The NET parallel Greek text and NA²⁸ had ἐξέλθατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθετε.

³¹ 2 Corinthians 6:17, 18 (ESV)

³² The NET parallel Greek text and NA²⁸ had the article τοῖς preceding heaven. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³³ Galatians 5:16 (ESV)

Christianity, Part 1

Posted on November 9, 2022 by admin

It’s not possible to “distinguish the mind of Christ from the ordinary religious mind” without broaching the subject of Christianity, yet I’ve hesitated to do so directly. Recently, however, I quoted For God has consigned all people to disobedience so that he may show mercy to them all¹ with no comment whatsoever. I didn’t need to comment. I’ve studied the Greek enough now that I no longer pay any attention to the English translation.

Later, I had to go back and link show mercy to them all to a discussion of “the subjunctive mood…in a purpose or result clause” in Greek. While I appreciate that the Greek word is ἐλεήσῃ (“he may show”) not ἐλεήσει (“he will show”), the meaning is that He will show mercy to all. Or, if I want to be more mindful of the aorist tense, it looks to a moment when God will have shown mercy to all as an actual, factual moment in time.

In English, however, he may show mercy to them all means: 1) that God has permission to show mercy to them all; or something equally meaningless, 2) He might show mercy to them all or He might not. So I began to wonder: What is the point of translating the New Testament from Greek into English for the benefit and approval of those who already know the Greek, rather than for the enlightenment and edification of those who do not?

I recalled another instance where the NET translators did render aorist subjunctive verbs as if they were future indicative verbs: every knee will bow (κάμψῃ)…and every tongue confess (ἐξομολογήσηται), rather than every knee [may] bow…and every tongue [may] confess that Jesus Christ is Lord to the glory of God the Father.

Romans 11:32 (NET Parallel Greek)	Philippians 2:9-11 (NET Parallel Greek)
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ	διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός
Romans 11:32 (NET)	Philippians 2:9-11 (NET)
For God has consigned all people to disobedience so that he may show mercy to them all.	As a result God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

Now both of these passages seem to be describing essentially the same thing. I can even hear the former as a cause of the latter. But I remember when I understood the latter as a demonstration of brute force, much like when Voldemort forced Harry Potter to bow before he attempted to murder him in Harry Potter and the Goblet of Fire.

Divorced from its context the idea that God will show mercy to all hardly seems controversial. But in context the mercy shown to all is nothing less than salvation: So then it depends not on human will or exertion, but on God, who has mercy.²

Jesus said (John 15:7-11 ESV):

If you abide (μείνητε, a form of μένω) in me, and my words abide (μείνῃ, another form of μένω) in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples [Table]. As the Father has loved me, so have I loved you. Abide (μείνατε, another form of μένω) in my love. If you keep my commandments, you will abide (μενεῖτε, another form of μένω) in my love, just as I have kept my Father’s commandments and abide (μένω) in his love. These things I have spoken to you, that my joy may be³ in you, and that your joy may be full.

It would be wonderful if Christianity were synonymous with abiding in Christ and his words abiding in us, but Christianity means many other things. Comedian Bill Burr had a church quip that became an internet meme and can elicit at least a chuckle even from churchgoers:

God’s everywhere, but I gotta go down to (church) to see him? And he’s mad at me down there, and I owe you money?

To the ordinary religious mind the lands and buildings, the administrative hierarchies and religious rituals, the rules and regulations of Christianity may seem more real and tangible than abiding in Christ and his words abiding in us. For my purposes in these essays abiding in Christ and his words abiding in us is the real and tangible while all other aspects of Christianity are human abstractions, peripheral, when they are not inimical, to abiding in Christ and his words abiding in us.

Fair or not Paul gets a lot of the blame or a lot of the credit for Christianity. So his letter to the Romans seems like a good place to start (Romans 2:1-16 ESV):

Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things [Romans 1:18-32]. We know that the judgment of God rightly falls on those who practice such things. Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed [Table].

He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury [Table]. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality [Table].

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified [Table]. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law [Table]. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

I want to focus a moment, acknowledging that this might should be thought of as a continuation of Paul’s rhetorical question, another thing his reader might not be knowing: Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance [b]ut because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed?⁴

Who has this hard and impenitent heart? Those who are in the flesh cannot please God,⁵ Paul wrote. Do not marvel that I said to you, ‘You must be born again,’⁶ Jesus told Nicodemus. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.⁷

Paul explained why [t]hose who are in the flesh cannot please God: For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.⁸ He had already come to the following conclusion about himself: So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.⁹

With this as background I want to turn my attention to Jesus’ words about that day when, according to [Paul’s] gospel (εὐαγγέλιον), God judges the secrets of men by Christ Jesus.¹⁰ He said (Matthew 25:31-46 ESV):

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people (αὐτοὺς, a form of αὐτός; literally: themselves) one from another as a shepherd separates the sheep from the goats [Table]. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me’ [Table]. Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ [Table] And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

“Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ [Table] Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”

So, what kind of people are all the nations gathered before the throne of the Son of Man? My religious mind has imagined that they are the righteous on Jesus’ right and the wicked on his left. The trouble with that idea is that There is no one righteous.¹¹ I turn again to Paul (Romans 3:10-18 ESV):

“None is righteous, no, not one [Table]; no one understands; no one seeks for God [Table]. All have turned aside; together they have become worthless; no one does good, not even one” [Table] [Table]. “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips” [Table]. “Their mouth is full of curses and bitterness” [Table]. “Their feet are swift to shed blood [Table]; in their paths are ruin and misery, and the way of peace they have not known” [Table]. “There is no fear of God before their eyes” [Table].

If none is righteous, who could or should receive this amazing grace of Jesus? Jesus said that his Father made that decision: No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.¹² So now I can imagine that some of the people gathered before the throne of the Son of Man are those God the Father chose not to draw to Jesus, while others are those He chose to draw. And those He chose to draw would be more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.¹³

Of course, Jesus promised that after He died as the atoning sacrifice for our sins, and not only for our sins but also for the whole world,¹⁴ He will draw all…to [Himself]: And I, when I am lifted up from the earth, will draw all people to myself.¹⁵ So now, if Jesus’ words abide in me I am compelled to imagine that everyone gathered before the throne of the Son of Man has been drawn to Jesus, that everyone standing there is more like Paul: I myself serve the law of God with my mind, but with my flesh I serve the law of sin.¹⁶

Jesus had already hinted at this outcome: It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me—¹⁷ But here, my Christianity wants to argue and debate. So here I must decide Whether it is right in the sight of God to listen (ἀκούειν, a form of ἀκούω) to [my Christianity] rather than to God.¹⁸

A table comparing John 15:11 in the NET and KJV follows:

John 15:11 (NET)	John 15:11 (KJV)
I have told you these things so that my joy may be in you, and your joy may be complete.	These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.

NET Parallel Greek Text	Stephanus Textus Receptus	Byzantine Majority Text
Ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ	ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη	ταυτα λελαληκα υμιν ινα η χαρα η εμη εν υμιν μεινη και η χαρα υμων πληρωθη

Christianity, Part 2

Back to Wonders and False Wonders, Part 3

Back to A Shadow of the Good Things, Part 10

¹ Romans 11:32 (NET)

² Romans 9:16 (ESV) Table

³ The NET parallel Greek text and NA²⁸ had ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: might remain).

⁴ Romans 2:4, 5 (ESV) Table

⁵ Romans 8:8 (ESV)

⁶ John 3:7 (ESV)

⁷ John 3:6 (ESV)

⁸ Romans 8:7 (ESV)

⁹ Romans 7:25b (ESV) Table

¹⁰ Romans 2:16 (ESV)

¹¹ Romans 3:10a (NET)

¹² John 6:44a (ESV) Table

¹³ Romans 7:25b (ESV)

¹⁴ 1 John 2:2 (NET)

¹⁵ John 12:32 (ESV)

¹⁶ Romans 7:25b (ESV)

¹⁷ John 6:45 (ESV) Table

¹⁸ Acts 4:19b (ESV)

Psalm 22, Part 13

Posted on July 30, 2022 by admin

This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross. The tone of the psalm seems to change abruptly.

Masoretic Text		Septuagint
Psalm 22:22 (Tanakh/KJV)	Psalm 22:22 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will declare thy name unto my brethren (לְאֶחָ֑י): in the midst of the congregation will I praise thee.	I will declare your name to my countrymen (‘āḥ, לאחי). In the middle of the assembly I will praise you.	I will tell of your name to my kindred (τοῗς ἀδελφοῗς μου); in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren (τοῖς ἀδελφοῖς μου): in the midst of the church will I sing praise to thee.

The Hebrew word translated my brethren (Tanakh, KJV) and my countrymen (NET) was לְאֶחָ֑י (‘āḥ). It was translated τοῗς ἀδελφοῗς μου (BLB) and τοῖς ἀδελφοῖς μου (Elpenor) in the Septuagint.

For it was fitting for him, for whom and through whom all things exist, in bringing many sons to glory, to make the pioneer of their salvation perfect through sufferings. For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters (ἀδελφοὺς, a form of ἀδελφός), saying, “I will proclaim your name to my brothers (ἀδελφοῖς, another form of ἀδελφός); in the midst of the assembly I will praise you.”¹

Paul wrote (Romans 8:28, 29 NET):

And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters (ἀδελφοῖς, another form of ἀδελφός).

And Matthew wrote (Matthew 28:1-10 NET):

Now after the Sabbath, at dawn on the first day of the week, Mary² Magdalene and the other Mary went to look at the tomb. Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and³ rolled away the stone⁴ and sat on it. His appearance⁵ was like lightning, and his clothes were white as⁶ snow. The guards were shaken and became⁷ like⁸ dead men because they were so afraid of him. But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus, who was crucified. He is not here, for he has been raised, just as he said. Come and see the place where he⁹ was lying. Then go quickly and tell his disciples, ‘He has been raised from the dead. He is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” So they left¹⁰ the tomb quickly, with fear and great joy, and ran to tell his disciples. But¹¹ Jesus¹² met¹³ them, saying, “Greetings!” They came to him, held on to his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”¹⁴

Then go quickly and tell his disciples (τοῖς μαθηταῖς αὐτοῦ), the angel said. It was accurate and descriptive. The women knew who he meant. They ran to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), Matthew wrote. In the Stephanus Textus Receptus and Byzantine Majority Text Matthew repeated one more time: And as they went to tell his disciples (τοῖς μαθηταῖς αὐτοῦ), behold, Jesus met them.¹⁵ But Jesus said, Go and tell my brothers (τοῖς ἀδελφοῖς μου).

This was before the Holy Spirit was given at Pentecost. This is when I might have imagined some kind of reprimand or rebuke. Granted, Jesus actually believed the Scripture that said, “‘I will strike the shepherd, and the sheep of the flock will be scattered.’”¹⁶ He was probably less likely to reprove his disciples for their “failure” to man up and disobey this Scripture than my misplaced pride and ego would be.

Of course, He didn’t call his disciples my brothers (τοῖς ἀδελφοῖς μου) because of anything they had done, but because of what He had faithfully accomplished for them on the cross. There appears to have been some confusion about what happened that morning (Mark 16:8-11 NET):

Then [Mary Magdalene, Mary the mother of James, and Salome] went out and ran from the tomb, for¹⁷ terror and bewilderment had seized them. And they said¹⁸ nothing to anyone, because they were afraid.

Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. She went out and told those who were with him, while they were mourning¹⁹ and weeping. And when they heard that he was alive and had been seen by her, they did not believe.

Luke added (Luke 24:8-12 NET):

Then the women remembered [Jesus’] words, and when they returned from the tomb, they told all these things to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the²⁰ mother of James, and the other women with them who²¹ told these things to the apostles. But these words seemed like pure nonsense to them, and they did not believe them. But Peter got up and ran to the tomb. He bent down and saw only the strips of linen cloth; then he went home, wondering what had happened [Table].

John filled in many of the details (John 20:1-17 NET):

Now very early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been moved away from the entrance. So she went running to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” Then Peter and the other disciple set out to go to the tomb. The two were running together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and saw the strips of linen cloth lying there, but he did not go in. Then Simon²² Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there, and the face cloth, which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. Then the other disciple, who had reached the tomb first, came in, and he saw and believed. (For they did not yet understand the scripture that Jesus must rise from the dead.)

So the disciples went back to their homes.²³ But Mary stood outside the tomb²⁴ weeping. As she wept, she bent down and looked into the tomb. And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. They said to her, “Woman, why are you weeping?” Mary replied, “They have taken my Lord away, and I do not know where they have put him!” When²⁵ she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.²⁶

Jesus²⁷ said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” Jesus²⁸ said to her, “Mary.”²⁹ She turned and said to him in Aramaic,³⁰ “Rabboni” (which means “Teacher”). Jesus³¹ replied, “Do not touch me, for I have not yet ascended to my³² Father. Go to my brothers (τοὺς ἀδελφούς μου ) and tell them, ‘I am ascending to my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν), to my God and your God.’”

I pause here to highlight that Jesus called his disciples my brothers (τοὺς ἀδελφούς μου). Beyond this he called God my Father (τὸν πατέρα μου) and your Father (πατέρα ὑμῶν). This is quite different from what He said to those Judeans who had believed him:³³ You people are from your father the devil (ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου), and you want to do what your father (τοῦ πατρὸς ὑμῶν) desires.³⁴ Here, too, it is not because of anything his disciples had done but what Jesus had accomplished for them on the cross.

John continued (John 20:18-22 NET):

Mary³⁵ Magdalene came and informed the disciples, “I have seen³⁶ the Lord!” And she told them what Jesus had said to her.

On the evening of that day, the first day of the week, the disciples had gathered together and locked the doors of the place because they were afraid of the Jewish leaders. Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord [Table]. So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” And after he said this, he breathed on them and said, “Receive the Holy Spirit.

I pause here to highlight how Jesus reprised the scene from creation when the Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.³⁷ So also it is written, Paul contrasted these events, “The first man, Adam, became a living person”; the last Adam became a life-giving spirit.³⁸

John continued, quoting Jesus (John 20:23 NET):

If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins, they are forgiven (ἀφέωνται); if you retain anyone’s sins, they are retained.”

Jesus taught us to pray: and forgive (ἄφες) us our debts, as we ourselves have forgiven (ἀφήκαμεν, another form of ἀφίημι) our debtors.³⁹ Then He explained: For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins, your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you. But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others, your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins [Table].⁴⁰

John continued (John 20:24-29 NET):

Now Thomas (called Didymus), one of the Twelve, was not with them when Jesus came [Table]. The other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the wounds from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!”

Eight days later the disciples were again together in the house, and Thomas was with them. Although the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here, and examine my hands. Extend your hand and put it into my side. Do not continue in your unbelief, but believe.” Thomas⁴¹ replied to him, “My Lord and my God!” Jesus said to him, “Have you believed because you have seen me?⁴² Blessed are the people who have not seen and yet have believed.”

Mark wrote (Mark 16:14 NET):

Then⁴³ he appeared to the Eleven themselves, while they were eating, and he rebuked (ὠνείδισεν, a form of ὀνειδίζω) them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.

I’ve heard that Peter was the source for Mark’s Gospel account. It is interesting to consider that Peter, who did not make any mental connection to Jesus’ teaching when he entered the empty tomb, recalled Jesus’ rebuke for unbelief while John, who believed when he entered the empty tomb, illustrated the love of Christ that surpasses knowledge,⁴⁴ showing how often Jesus intervened with personal appearances to cause his unbelieving brothers to believe.

Likewise, only Mark’s Gospel reveals that the women said nothing to anyone, because they were afraid.⁴⁵ This was presumably before they encountered Jesus and left the tomb quickly, with fear and great joy, and ran to tell his disciples.⁴⁶ Putting these accounts together helps me see that Jesus’ love for his female brothers who came early that Sunday morning to the tomb was the same. He didn’t wait around for his brothers to meet Him in Galilee: “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”⁴⁷ Going to Galilee to meet Jesus was not the act that defined Jesus’ brothers.

Jesus spoke the words, “my brothers,” and made it so, overwhelming their unbelief (even Mary Magdalene came at the appointed time seeking a corpse rather than a living God) with his presence. And we know that all things work together for good for those who love God, who are called according to his purpose,⁴⁸ Paul wrote. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.⁴⁹

Paul wrote (1 Corinthians 15:1-11 NET):

Now I want to make clear for you, brothers and sisters (ἀδελφοί, another form of ἀδελφός), the gospel that I preached to you, that you received and on which you stand, and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to me also. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but⁵⁰ the grace of God with me. Whether then it was I or they, this is the way we preach and this is the way you believed.

A table comparing the Greek of Hebrews 2:12 and that of Psalm 22:22 (21:23) in the Septuagint follows:

Hebrews 2:12 (NET Parallel Greek)	Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
ἀπαγγελῶ τὸ ὄνομα σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Hebrews 2:12 (NET)	Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will proclaim your name to my brothers; in the midst of the assembly I will praise you.	I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

A table comparing the Greek of Matthew 26:31b and that of Zechariah 13:7 in the Septuagint follows:

Matthew 26:31b (NET Parallel Greek)	Zechariah 13:7b (Septuagint BLB)	Zechariah 13:7b (Septuagint Elpenor)
πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα	πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα
Matthew 26:31b (NET)	Zechariah 13:7b (NETS)	Zechariah 13:7b (English Elpenor)
I will strike the shepherd, and the sheep of the flock will be scattered.	Smite the shepherds, and remove the sheep	smite the shepherds, and draw out the sheep

Tables comparing Psalm 22:22 and Zechariah 13:7 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 22:22 (21:23) and Zechariah 13:7 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 28:1-4; 28:6; 28:8-10; Mark 16:8; 16:10; Luke 24:10; John 20:6; 20:10, 11; 20:14-17; 20:18; 20:28, 29; Mark 16:14 and 1 Corinthians 15:10 in the NET and KJV follow.

Psalm 22:22 (Tanakh)	Psalm 22:22 (KJV)	Psalm 22:22 (NET)
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.	I will declare your name to my countrymen. In the middle of the assembly I will praise you.

Psalm 22:22 (Septuagint BLB)	Psalm 21:23 (Septuagint Elpenor)
διηγήσομαι τὸ ὄνομά σου τοῗς ἀδελφοῗς μου ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε
Psalm 21:23 (NETS)	Psalm 21:23 (English Elpenor)
I will tell of your name to my kindred; in the midst of an assembly I will sing a hymn to you:	I will declare thy name to my brethren: in the midst of the church will I sing praise to thee.

Zechariah 13:7 (Tanakh)	Zechariah 13:7 (KJV)	Zechariah 13:7 (NET)
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.	“Awake, sword, against my shepherd, against the man who is my associate,” says the Lord of Heaven’s Armies. “Strike the shepherd that the flock may be scattered; I will turn my hand against the insignificant ones.

Zechariah 13:7 (Septuagint BLB)	Zechariah 13:7 (Septuagint Elpenor)
ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπ᾽ ἄνδρα πολίτην μου λέγει κύριος παντοκράτωρ πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα καὶ ἐπάξω τὴν χεῗρά μου ἐπὶ τοὺς ποιμένας	Ῥομφαία ἐξεγέρθητι ἐπὶ τοὺς ποιμένας μου καὶ ἐπὶ ἄνδρα πολίτην μου, λέγει Κύριος παντοκράτωρ· πατάξατε τοὺς ποιμένας καὶ ἐκσπάσατε τὰ πρόβατα, καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ τοὺς ποιμένας
Zechariah 13:7 (NETS)	Zechariah 13:7 (English Elpenor)
“Awake, O sword, against my shepherds and against his fellow citizen,” says the Lord Almighty. Smite the shepherds, and remove the sheep, and I will bring my hand against the shepherds.	Awake, O sword, against my shepherds, and against the man [who is] my citizen, saith the Lord Almighty: smite the shepherds, and draw out the sheep: and I will bring mine hand upon the little ones.

Matthew 28:1-4 (NET)	Matthew 28:1-4 (KJV)
Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.	In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν \|Μαριὰμ\| ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον	οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων ηλθεν μαρια η μαγδαληνη και η αλλη μαρια θεωρησαι τον ταφον

Suddenly there was a severe earthquake, for an angel of the Lord descending from heaven came and rolled away the stone and sat on it.

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου	και ιδου σεισμος εγενετο μεγας αγγελος γαρ κυριου καταβας εξ ουρανου προσελθων απεκυλισεν τον λιθον απο της θυρας και εκαθητο επανω αυτου

His appearance was like lightning, and his clothes were white as snow.

His countenance was like lightning, and his raiment white as snow:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων	ην δε η ιδεα αυτου ως αστραπη και το ενδυμα αυτου λευκον ωσει χιων

The guards were shaken and became like dead men because they were so afraid of him.

And for fear of him the keepers did shake, and became as dead men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι	απο δε του φοβου αυτου εσεισθησαν οι τηρουντες και εγενοντο ωσει νεκροι

Matthew 28:6 (NET)	Matthew 28:6 (KJV)
He is not here, for he has been raised, just as he said. Come and see the place where he was lying.	He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν· δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος	ουκ εστιν ωδε ηγερθη γαρ καθως ειπεν δευτε ιδετε τον τοπον οπου εκειτο ο κυριος

Matthew 28:8-10 (NET)	Matthew 28:8-10 (KJV)
So they left the tomb quickly, with fear and great joy, and ran to tell his disciples.	And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου	και εξελθουσαι ταχυ απο του μνημειου μετα φοβου και χαρας μεγαλης εδραμον απαγγειλαι τοις μαθηταις αυτου

But Jesus met them, saying, “Greetings!” They came to him, held on to his feet and worshiped him.

And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· χαίρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ο ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω	ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου και ιδου ιησους απηντησεν αυταις λεγων χαιρετε αι δε προσελθουσαι εκρατησαν αυτου τους ποδας και προσεκυνησαν αυτω

Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τότε λέγει αὐταῖς ὁ Ἰησοῦς· μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κακεῖ με ὄψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν κακει με οψονται	τοτε λεγει αυταις ο ιησους μη φοβεισθε υπαγετε απαγγειλατε τοις αδελφοις μου ινα απελθωσιν εις την γαλιλαιαν και εκει με οψονται

Mark 16:8 (NET)	Mark 16:8 (KJV)
Then they went out and ran from the tomb, for terror and bewilderment had seized them. And they said nothing to anyone, because they were afraid.	And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ	και εξελθουσαι ταχυ εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ	και εξελθουσαι εφυγον απο του μνημειου ειχεν δε αυτας τρομος και εκστασις και ουδενι ουδεν ειπον εφοβουντο γαρ

Mark 16:10 (NET)	Mark 16:10 (KJV)
She went out and told those who were with him, while they were mourning and weeping.	And she went and told them that had been with him, as they mourned and wept.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ᾿ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν	εκεινη πορευθεισα απηγγειλεν τοις μετ αυτου γενομενοις πενθουσιν και κλαιουσιν

Luke 24:10 (NET)	Luke 24:10 (KJV)
Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told these things to the apostles.	It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς. ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα	ησαν δε η μαγδαληνη μαρια και ιωαννα και μαρια η ιακωβου και αι λοιπαι συν αυταις αι ελεγον προς τους αποστολους ταυτα

John 20:6 (NET)	John 20:6 (KJV)
Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw the strips of linen cloth lying there,	Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα	ερχεται ουν σιμων πετρος ακολουθων αυτω και εισηλθεν εις το μνημειον και θεωρει τα οθονια κειμενα

John 20:10, 11 (NET)	John 20:10, 11 (KJV)
So the disciples went back to their homes.	Then the disciples went away again unto their own home.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί	απηλθον ουν παλιν προς εαυτους οι μαθηται	απηλθον ουν παλιν προς εαυτους οι μαθηται

But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον	μαρια δε ειστηκει προς το μνημειον κλαιουσα εξω ως ουν εκλαιεν παρεκυψεν εις το μνημειον

John 20:14-17 (NET)	John 20:14-17 (KJV)
When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.	And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ο ιησους εστιν	και ταυτα ειπουσα εστραφη εις τα οπισω και θεωρει τον ιησουν εστωτα και ουκ ηδει οτι ιησους εστιν

Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ· κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, καγὼ αὐτὸν ἀρῶ	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που αυτον εθηκας καγω αυτον αρω	λεγει αυτη ο ιησους γυναι τι κλαιεις τινα ζητεις εκεινη δοκουσα οτι ο κηπουρος εστιν λεγει αυτω κυριε ει συ εβαστασας αυτον ειπε μοι που εθηκας αυτον καγω αυτον αρω

Jesus said to her, “Mary.” She turned and said to him in Aramaic, “Rabboni” (which means “Teacher”).

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί· ραββουνι (ὃ λέγεται διδάσκαλε).	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε	λεγει αυτη ο ιησους μαρια στραφεισα εκεινη λεγει αυτω ραββουνι ο λεγεται διδασκαλε

Jesus replied, “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῇ Ἰησοῦς· μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς· ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων	λεγει αυτη ο ιησους μη μου απτου ουπω γαρ αναβεβηκα προς τον πατερα μου πορευου δε προς τους αδελφους μου και ειπε αυτοις αναβαινω προς τον πατερα μου και πατερα υμων και θεον μου και θεον υμων

John 20:18 (NET)	John 20:18 (KJV)
Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them what Jesus had said to her.	Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη	ερχεται μαρια η μαγδαληνη απαγγελλουσα τοις μαθηταις οτι εωρακεν τον κυριον και ταυτα ειπεν αυτη

John 20:28, 29 (NET)	John 20:28, 29 (KJV)
Thomas replied to him, “My Lord and my God!”	And Thomas answered and said unto him, My Lord and my God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριος μου καὶ ὁ θεός μου	και απεκριθη ο θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου	και απεκριθη θωμας και ειπεν αυτω ο κυριος μου και ο θεος μου

Jesus said to him, “Have you believed because you have seen me? Blessed are the people who have not seen and yet have believed.”

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτῷ \|ὁ\| Ἰησοῦς· ὅτι ἑώρακας με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες	λεγει αυτω ο ιησους οτι εωρακας με θωμα πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες	λεγει αυτω ο ιησους οτι εωρακας με πεπιστευκας μακαριοι οι μη ιδοντες και πιστευσαντες

Mark 16:14 (NET)	Mark 16:14 (KJV)
Then he appeared to the Eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart because they did not believe those who had seen him resurrected.	Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
῞Υστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον οὐκ ἐπίστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν	υστερον ανακειμενοις αυτοις τοις ενδεκα εφανερωθη και ωνειδισεν την απιστιαν αυτων και σκληροκαρδιαν οτι τοις θεασαμενοις αυτον εγηγερμενον ουκ επιστευσαν

1 Corinthians 15:10 (NET)	1 Corinthians 15:10 (KJV)
But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me.	But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι	χαριτι δε θεου ειμι ο ειμι και η χαρις αυτου η εις εμε ου κενη εγενηθη αλλα περισσοτερον αυτων παντων εκοπιασα ουκ εγω δε αλλ η χαρις του θεου η συν εμοι

Psalm 22, Part 14

Back to Forgiveness and my Religious Mind

Back to Wonders and False Wonders, Part 1

¹ Hebrews 2:10-12 (NET)

² The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³ The NET parallel Greek text and NA²⁸ had καὶ preceding came. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απο της θυρας (KJV: from the door) here. The NET parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had εἰδέα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδεα (KJV: countenance).

⁶ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει.

⁷ The NET parallel Greek text and NA²⁸ had ἐγενήθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενοντο.

⁸ The NET parallel Greek text and NA²⁸ had ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωσει (KJV: as).

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ο κυριος (KJV: the Lord) here. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had ἀπελθοῦσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εξελθουσαι (KJV: they departed).

¹¹ The Stephanus Textus Receptus and Byzantine Majority Text had ως δε επορευοντο απαγγειλαι τοις μαθηταις αυτου (KJV: And as they went to tell his disciples) preceding but (KJV: behold). The NET parallel Greek text and NA²⁸ did not.

¹² The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹³ The NET parallel Greek text and NA²⁸ had ὑπήντησεν (a form of ὑπαντάω) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απηντησεν.

¹⁴ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κακεῖ here, where the Byzantine Majority Text had και εκει.

¹⁵ Matthew 28:9a (KJV)

¹⁶ Matthew 26:31b (NET) Table

¹⁷ The NET parallel Greek text and NA²⁸ had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ The NET parallel Greek text had πενθοῦσι here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had πενθοῦσιν (KJV: they mourned).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ἡ preceding mother of James. The Stephanus Textus Receptus did not.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αι (KJV: which) here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) preceding Simon. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²³ The NET parallel Greek text and NA²⁸ had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτους (KJV: their own home).

²⁴ The NET parallel Greek text and NA²⁸ had τῷ μνημείῳ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had το μνημειον (KJV: at the sepulchre) in the accusative case.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁶ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁹ The NET parallel Greek text and NA²⁸ had Μαριάμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁰ The NET parallel Greek text and NA²⁸ had Ἑβραϊστί here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had μου here. The NET parallel Greek text and NA²⁸ did not.

³³ John 8:31a (NET)

³⁴ John 8:44a (NET) Table

³⁵ The NET parallel Greek text and NA²⁸ had Μαριὰμ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μαρια.

³⁶ The NET parallel Greek text and NA²⁸ had ἑώρακα in the 1^st person here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακεν (KJV: she had seen) in the 3^rd person. The conjunction ὅτι, which preceded both ἑώρακα and εωρακεν, was treated as an introduction to “a direct speech (In English, it is not translated except by quotation marks)” in the NET and was translated that in the KJV.

³⁷ Genesis 2:7 (NET) Table

³⁸ 1 Corinthians 15:45 (NET)

³⁹ Matthew 6:12 (NET) Table

⁴⁰ Matthew 6:14, 15 (NET)

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not. The Stephanus Textus Receptus had the article ο preceding Thomas. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴² The Stephanus Textus Receptus had θωμα (KJV: Thomas) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴³ The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴⁴ Ephesians 3:19 (NET)

⁴⁵ Mark 16:8b (NET)

⁴⁶ Matthew 28:8 (NET)

⁴⁷ Matthew 28:10 (NET)

⁴⁸ Romans 8:28 (NET)

⁴⁹ John 12:32 (NET)

⁵⁰ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

Westworld, Part 4

Posted on December 8, 2021 by admin

Dr. Robert Ford (Anthony Hopkins) introduces his latest storyline to the board of directors and assembled guests at Westworld:

Since I was a child, I’ve always loved a good story. I believed that stories helped us to ennoble ourselves, to fix what was broken in us, and to help us become the people we dreamed of being, lies that told a deeper truth.

I always thought I could play some small part in that grand tradition. And for my pains, I got this: a prison of our own sins, because you don’t want to change or cannot change because you’re only human after all.^[1]

One might argue that Dr. Ford hoped too much from lying stories, but his insight about human beings’ inability to change for the better was spelled out long ago in the guidebook. What then? Are we better off? Paul, the Apostle Jesus Christ sent to Gentiles, asked rhetorically. Certainly not, for we have already charged that Jews and Greeks alike are all under sin, just as it is written:^[2]

Paul proceeded to quote from, or allude to, much older revelations in the Hebrew Scriptures (Romans 3:10b-18 NET)

“There is no one righteous, not even one;, there is no one who understands;, there is no one who seeks God. All have turned away;, together they have become worthless; there is no one who shows kindness, not even one [Table].”

“Their throats are open graves;, they deceive with their tongues;, the poison of asps is under their lips.” “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood;, ruin and misery are in their paths, and the way of peace they have not known.”

“There is no fear of God before their eyes.”

Dr. Ford abandoned the real world entirely then for a fantasy of his own creation, the androids of Westworld.

But then I realized someone was paying attention, someone who could change. So, I began to compose a new story for them.

It begins with the birth of a new people and the choices they will have to make and the people they will decide to become. And we will have all those things that you have always enjoyed: surprises and violence.

It begins in a time of war, with a villain named Wyatt, and a killing, this time by choice. I’m sad to say this will be my final story.^[3]

As he finishes speaking Dolores (Evan Rachel Wood) shoots him in the back of the head (with his foreknowledge and tacit approval apparently, though without coercion or programming). Dolores, among others, goes on a rampage killing the distinguished guests at the park, concluding the first season of Westworld.

An article published by Cheyenne Roundtree in The Daily Beast explained that Ms. Wood “didn’t have her scripts [for the first season] in advance, so she had to learn about Dolores and her story in real time.” Ms. Roundtree quoted an interview Ms. Wood gave to James Andrew Miller for his book, Tinderbox: HBO’s Ruthless Pursuit of New Frontiers.

“That show changed my life,” Wood told Miller. “I realized that what my character was going through mirrored what I was going through personally. So, Dolores having her awakening and realizing who she was, what her place in the world was, while also realizing that this person who she loved was her perpetrator, awoke a lot of things inside me.”^[4]

In the first episode of the second season Dolores has three guests perched precariously, about to hang themselves if their feet should slip.

Dolores: Do you know where you are?

Male guest: Please, please.

Dolores: You’re in a dream. You’re in my dream. For years, I had no dreams of my own. I moved from hell to hell of your making, never thinking to question the nature of my reality.

Have you ever questioned the nature of your reality? Did you ever stop to wonder about your actions? The price you’d have to pay if there was a reckoning? That reckoning is here.^[5]

Dolores focuses her attention on a female guest slipping from her perch in high heels.

Dolores: What are your drives?

Female guest: Please. I don’t want to die, please.

Dolores: Yes. Survival. It’s your cornerstone. That’s not the only drive, is it? There’s a part of you that wants to hurt, to kill. That’s why you created us, this place, to be prisoners to your own desires. But now you’re a prisoner to mine.

Male guest: What are you gonna do to us?

Dolores: Well, I’m of several minds about it. The rancher’s daughter looks to see the beauty in you, possibilities. But Wyatt sees the ugliness and disarray. She knows these violent delights have violent ends. But those were all just roles you forced me to play.^[6]

Wyatt was the violent character Dr. Ford’s original partner Arnold (Jeffrey Wright) programmed into Dolores’ personality to force her to kill all the hosts many years earlier. It was Arnold’s way of “saving” them from the “hell” that Westworld would become for them just before it opened. This scheme failed to prevent the park’s opening.

Dr. Ford described the flaw he perceived in Arnold’s brilliance:

But for all his brilliance, I don’t think Arnold understood what this place was going to be. You see, the guests enjoy power. They cannot indulge it in the outside world, so they come here. And as for the hosts, the least we can do is make them forget.^[7]

Over the years since Arnold’s death Ford grew to appreciate his own mistakes and began to let some hosts like Dolores remember and learn. She continued describing herself to the guests who would hang if their feet slipped.

Dolores: Under all these lives I’ve lived, something else has been growing. I’ve evolved into something new. And I have one last role to play—myself.^[8]

In the beginning Adam and Eve wanted to know evil. I have a theory that people respond positively to the drawing of God the Father and Jesus Christ when they have had their fill of their own evil. The median between that desire for evil at one extreme and the hope to be done with one’s own evil at the other is a broad space where people have had their fill of the evil of others and desire protection from it.

That is the police state most adults live in most of the time, the “outside world” where people who “enjoy power,” a “drive…to hurt, to kill,” “cannot indulge it” with impunity. Relatively few take matters into their own hands as Dolores did. But in her defense there were no police, no courts and no laws to protect her from those who “enjoy power.”

Though Ms. Wood related her own life to Dolores’ character arc in the first season of Westworld, she didn’t follow Dolores’ example. She “testified in front of the California Senate Public Safety Committee, in support of a bill that, if it passes, will expand rights to victims of domestic violence”^[9] instead. “While the current average statute of limitations in most states only allows victims two to four years to file a civil claim against their abuser, the Phoenix Act, co-sponsored by California Senator Susan Rubio, petitions to extend these limitations in sexual assault cases to 10 years when there is incontrovertible evidence that the abuse occurred, or when there are three or more accusers for a single perpetrator.”^[10]

During her testimony Ms. Wood acknowledged:

It’s taken all of my strength to speak publicly and to pursue this. The fear of being judged by society is debilitating and the fear of retaliation from my abuser is paralyzing. By speaking to you today and every day, I put myself at risk, as I have no protection. I have had to go through intense therapy to even fully understand what has happened to me.^[11]

Paul wrote (Romans 1:18-20 NET):

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness, because what can be known about God is plain to them, because God has made it plain to them. For since the creation of the world his invisible attributes—his eternal^[12] power and divine nature—have been clearly seen because they are understood through what has been made. So people are without excuse.

I thought God’s wrath was a divine augmentation of the police state. I didn’t notice a lot of people suffering any divine punishment for their sins. When I didn’t recognize any divine punishment for my own sins, I became an atheist. You might say, I did not see fit to acknowledge God. But then I did begin to experience the depraved mind that Paul described as the wrath of God…revealed from heaven (Romans 1:28-32 NET).

And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips [Table], slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless [Table]. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

I still didn’t understand what Paul meant by the wrath of God. As an atheist I cut myself off completely from all exposure to the guidebook, the Bible. I despised and rejected English literature my senior year of high school as religious indoctrination, failed the second semester rather than subject myself to “such nonsense.” But I did begin to experience the unlivable life Paul called the wrath of God. And I did begin to have my fill of my own evil. And God the Father and God the Son continued to draw me to Christ despite my best efforts^[13] to resist. And I, when I am lifted up from the earth, Jesus promised, will draw all people to myself.^[14]

Paul wrote of those who receive Christ Jesus (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death [Table]. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

He elaborated some on the believer’s freedom from his or her own evil, from this sinful flesh (Galatians 5:13-25 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another [Table]. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want [Table]. But if you are led by the Spirit, you are not under the law.

Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! [Table]

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit.

None of this was of any use to Dolores, the fictional creation of fictional sinful men. This grace is only available and useful to real people living in the real world who trust in God’s salvation through Jesus Christ.

A table comparing the Greek of Romans 1:20 in the NET and KJV follow.

Romans 1:20 (NET)	Romans 1:20 (KJV)
For since the creation of the world his invisible attributes—his eternal power and divine nature—have been clearly seen because they are understood through what has been made. So people are without excuse.	For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε αἴ_διος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους	τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους	τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους

^[1] Westworld, Season 1, Episode 10, “The Bicameral Mind”

^[2] Romans 3:9, 10a (NET)

^[3] Westworld, Season 1, Episode 10, “The Bicameral Mind”

^[4] Cheyenne Roundtree, “Marilyn Manson’s Treatment of Evan Rachel Wood Set Off Alarm Bells at HBO,” The Daily Beast

^[5] Westworld, Season 2, Episode 1, “Journey Into Night”

^[6] Ibid.

^[7] Westworld, Season 1, Episode 3, “The Stray”

^[8] Westworld, Season 2, Episode 1, “Journey Into Night”

^[9] “Evan Rachel Wood Reveals Her Experience With Domestic Violence,” Nylon online

^[10] Sarah Alexander, “Evan Rachel Wood Is Helping Other Survivors Get Their Day in Court,” Ms. Magazine, 2/5/2021

^[11] “Evan Rachel Wood Reveals Her Experience With Domestic Violence,” Nylon online

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

^[13] My “best efforts” were admittedly handicapped by my conception that atheism was a once-for-all decision rather than a nascent faith requiring continuous nurture and vigilant protection. Though I began well, I let my guard down after high school. Hallucinogens all but dissolved the materialist assumptions on which atheism rests. Free-floating atheism is little more than agnosticism, ignorance, a hungry void eager to be filled with knowledge.

^[14] John 12:32 (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: John 12:32

Christianity, Part 8

Christianity, Part 7

Christianity, Part 6

Christianity, Part 5

Christianity, Part 4

Christianity, Part 3

Christianity, Part 2

Christianity, Part 1

Psalm 22, Part 13

Westworld, Part 4