Tag Archives: John 1:49

Fear – Exodus, Part 9

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Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand – when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him.  When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid (yârêʼ)[1] to approach him.[2]  The Greek word ἐφοβήθησαν (a form of φοβέω)[3] was chosen for this fear in the Septuagint.  This word occurs in the phrase ἐφοβήθησαν φόβον[4] μέγαν[5] in Mark’s gospel and was translated, They were overwhelmed by fear.[6]

Jesus and his disciples were crossing the Sea of Galilee in a boat.  Now a great windstorm developed and the waves were breaking into the boat, so that the boat was nearly swamped.[7]  Jesus was asleep in the stern.  His disciples woke him up and said to him, “Teacher, don’t you care that we are about to die?”  So he got up and rebuked the wind, and said to the sea, “Be quiet! Calm down!”  Then the wind stopped, and it was dead calm.[8]

I thought Jesus rebuked them then.  “Why are you cowardly?” He said according to Mark’s account (which I assume was Peter’s account and Mark served as chronicler, if not his scribe).  Do you still not have faith?”[9]  In Matthew’s account Jesus’ rebuke—“Why are you cowardly, you people of little faith?”[10]—came even before He calmed the storm.  (Matthew/Levi hadn’t been called yet, according to Matthew.[11])  Of course, the text doesn’t actually say that Jesus rebuked them.

He rebuked (ἐπετίμησεν, a form of ἐπιτιμάω)[12] the wind (the cause[13] of the problem, if you will), and said (εἶπεν, a form of ῥέω)[14] to the sea as He said (εἶπεν) to his disciples.  Matthew recorded what He said (λέγει, a form of λέγω)[15] to his disciples, and how He rebuked (ἐπετίμησεν) the winds and the sea.  But when I believed that my faith was the work that made me worthy of heaven—Why are you cowardly?  Do you still not have faith? and Why are you cowardly, you people of little faith?—stung like rebuke.  My opinion began to change, however, after I began to believe that his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence,[16] and that credited righteousness[17] was a functional,[18] rather than merely a formal,[19] righteousness.

My original opinion about Jesus’ rebuke was rendered absurd when I began to believe that even faith did not come out of or out from me: For by grace you are saved through faith (πίστεως, a form of πίστις),[20] and this is not from yourselves (καὶ[21] τοῦτο[22] οὐκ[23] ἐξ[24] ὑμῶν[25]), it is the gift of God.[26]  I heard the argument that this (τοῦτο, literally these) cannot refer back to faith (πίστεως) because τοῦτο “is neuter plural and ‘Faith’ [πίστεως] is feminine.”[27]  And I certainly tried to live by its consequences: “God bestows grace on those who faithfully obey His truth (Romans 6:15-18).  Man’s obedient faith does not cancel grace.  The fact is that an obedient faith allows initial grace (Acts 2:38) and permits continual grace (1 John 1:7).”[28]  My faith proved beyond a shadow of a doubt that it was never up to the task.  On the other hand, “Grace is feminine…And even Salvation (as a noun) is feminine.”[29]  So τοῦτο (literally these) refers to none of them or all three of them.

Though now it seems somewhat redundant and unnecessary to say that God’s grace is not from yourselves, there was a time when I needed to hear that his grace was not from works, so that no one can boast.[30]  Though now it seems somewhat redundant and unnecessary to say that God’s salvation is not from yourselves, there was a time when I needed to hear that his salvation was not from works, so that no one can boast.  Likewise there was a time when I reached the end of MY faith and needed to hear that even faith is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.[31]  It is Christ’s faithfulness, not mine, the fruit of his Spirit.

And notice how easily these lofty requirements are fulfilled when the faithfulness in question is Christ’s rather than mine: “God bestows grace on those who faithfully obey His truth.  [Christ’s] obedient faith does not cancel grace.  The fact is that an obedient faith allows initial grace and permits continual grace.”  I say, live by the Spirit and you will not carry out the desires of the flesh.[32]  And, the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.[33]

I’m not thinking here of the works of the flesh,[34] but that desire of the flesh that is most perniciously opposed to the Spirit[35] even after its works are largely under his control; namely, the desire to be accepted by God as righteous by my own works on my own terms.  But woe to you, experts in the law and you Pharisees, hypocrites, Jesus said to men who pursued that kind of righteousness.  You keep locking people out of the kingdom of heaven!  For you neither enter nor permit those trying to enter to go in.[36]  I know Paul didn’t explicitly say that this is a desire of the flesh in his letter to the Galatians, so I may be giving the flesh more credit than it deserves.  Perhaps the desire to be right is nothing more than a perversion or short-circuiting of a God-given hunger and thirst for righteousness.[37]  Regardless, the fruit and the glory are God’s, not mine.

The Greek word for this “obedient faith” in the New Testament is ὑπακοή.  At the beginning and the end of his letter to the Romans Paul went out of his way to make it clear that he did not mean “my own works by my own righteousness,” in fact, he called it faith’s obedience (Romans 1:5; 16:25-27 NET):

Through him we have received grace and our apostleship to bring about the obedience of faith (ὑπακοὴν[38] πίστεως) among all the Gentiles on behalf of his name.

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God [κατ᾿[39] ἐπιταγὴν[40] τοῦ[41] αἰωνίου[42] θεοῦ[43]] to bring about the obedience of faith [εἰς[44] ὑπακοὴν πίστεως] – to the only wise God, through Jesus Christ, be glory forever!   Amen.

While it is correct to translate ὑπακοή obedience relative to the Greek language, when Paul used ὑπακοή, even alone, relative to the Gospel he did not refer to “my own works by my own righteousness” any more than his use of the word θεοῦ referred to Zeus, Hera, Apollo or Aphrodite.  So I have to ask, how harshly did the Lord Jesus criticize his disciples for not demonstrating the faith He had not yet given them?  And look, I am sending you what my Father promised, Jesus told his Apostles after his resurrection.  But stay in the city until you have been clothed with power from on high.[45]

Jesus’ disciples knew, or suspected, that He was the Messiah, or Christ.  That’s why they followed Him, according to John’s Gospel account.  Andrew, the brother of Simon Peter, was one of the two disciples who heard what John [the Baptist] said and followed Jesus.  He first found his own brother Simon and told him, “We have found the Messiah (Μεσσίαν, a form of Μεσσίας)!”[46] (which is translated Christ [χριστός]).[47]  Philip found Nathanael and told him, “We have found the one Moses wrote about in the law, and the prophets also wrote about – Jesus of Nazareth, the son of Joseph.”[48]

Up to that time a messiah (Hebrew: mâshı̂yach, maw-shee’-akh) was simply a man anointed by God for a specific purpose.  Though incredulous at first that anything good could come out of Nazareth,[49] when he met Jesus, Nathaniel revealed some of his expectation regarding this particular anointed one at this particular time in Israel’s history, Rabbi, you are the Son of God (υἱὸς τοῦ θεοῦ); you are the king of Israel![50]  I’m not sure what Nathaniel meant by υἱὸς τοῦ θεοῦ.  I don’t think he recognized yet that Jesus was Yahweh in human flesh.  I do think it is that particular lack of faith to which Jesus referred when He said, Why are you cowardly?  Do you still not have faith? or Why are you cowardly, you people of little faith?  I’m just not so sure any more that it was a rebuke.

The word translated cowardly in both Mark’s and Matthew’s accounts is δειλοί, a form of δειλός.[51]  Online in a section labeled HELPSTM Word-studies it reads, “deilós is always used negatively in the NT and stands in contrast to the positive fear which can be expressed by 5401 /phóbos [φόβος] (‘fear,’ see Phil 2:12).”[52]  Actually δειλός only occurs three or perhaps four times in the New Testament.  The fourth was rejected by the writer(s) of this particular definition: So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe (δέους, possibly another form of δειλός).[53]  This is quite similar to Philippians 2:12 (NET): So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe (φόβου, a form of φόβος)[54] and reverence…

In a section labeled “Forms and Transliterations” at the bottom of the web-page in the Bible Hub δέους is listed along with δειλοί: “δειλοι, δειλοί, δειλοις, δειλοίς, δειλοῖς, δειλός, δεους, δέους.”  It is a form of δέος (δειλός is from δέος in Strong’s) according to the Greek Word Study Tool,[55] but it is a form of αἰδώς[56] according to Strong’s Exhaustive Concordance.  The NET online Bible jumps to αἰδώς if I click on awe in English.  If I click on δέους in Greek the busy signal spins perpetually.  If δέους actually is another form of δειλός, Jesus’ saying might have been translated, Why are you [awestruck]?

The problem is, the one time δειλοῖς (another form of δειλός) occurs in the New Testament it is first in the list of the damned: But to the cowards (δειλοῖς), unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, idol worshipers, and all those who lie, their place will be in the lake that burns with fire and sulfur.  That is the second death.[57]  And so Thayer’s Greek Lexicon reads, “δειλός, δείλη, δειλόν (δείδω to fear), timid, fearful: Matthew 8:28 [actually, Matthew 8:26]; Mark 4:40; in Revelation 21:8 of Christians who through cowardice give way under persecutions and apostatize. (From Homer down.)”[58]

Before I get too carried away by the idea that the Lord Jesus used δειλός in the same way that Homer used it, I’ll look more deeply into the context in Revelation.  But that kind of confusion could explain why Peter believed that Jesus wanted him to die[59] defending Him with a sword in the garden of Gethsemane.

The damned in Revelation were contrasted to one who conquers: The one who conquers (νικῶν, a form of νικάω)[60] will inherit these things, and I will be his God and he will be my son.[61]  The one who conquers (νικῶν, a form of νικάω) will in no way be harmed by the second death.[62]  The one who conquers (νικῶν, a form of νικάω) I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.[63]

And to the one who conquers (νικῶν, a form of νικάω) and who continues in my deeds (τὰ ἔργα[64] μου[65]) until the end, I will give him authority over the nations…[66]  The one who conquers (νικῶν, a form of νικάω) will be dressed like [the few individuals in Sardis who have not stained their clothes][67] in white clothing, and I will never erase his name from the book of life, but will declare his name before my Father and before his angels.[68]  I have not found your deeds complete (σου |τὰ| ἔργα πεπληρωμένα[69]) in the sight of my God,[70] the Lord complained against most in Sardis.  Wake up then, and strengthen what remains,[71] He said, remember what (πῶς)[72] you received (εἴληφας, a form of λαμβάνω)[73] and heard, and obey it, and repent.[74]

Ordinarily, εἴληφας, a form of λαμβάνω, means to take.[75]  Of course, coupled with πῶς which means how, in what way (translated what), the translation received makes more sense.  How could anyone take from the Lord except to receive what He has given?  What do you have that you did not receive (ἔλαβες, another form of λαμβάνω)?  And if you received (ἔλαβες) it, why do you boast as though you did (λαβών, another form of λαμβάνω) not?[76]

Translated as remember what you received I think of the Holy Spirit and all the righteousness, both fruit and gifts, that flows from Him: the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[77]  And we have different gifts according to the grace given to us.  If the gift is prophecy, that individual must use it in proportion to his faith.  If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.[78]

On the other hand if I think of it translated as remember what you [took], I am reminded of the law: You shall not take (Septuagint, λήμψῃ,[79] another form of λαμβάνω) the name of the Lord your God in vain, for the Lord will not hold guiltless anyone who takes (Septuagint, λαμβάνοντα,[80] another form of λαμβάνω) his name in vain.[81]  Most in Sardis had not continued in Christ’s deeds, τὰ ἔργα μου (literally, my works, these works of mine).  They had not come into the light, so that it may be plainly evident that [their] deeds have been done in [or, by] God.[82]  They relied on their own works.  I have not found your deeds complete (ἔργα πεπληρωμένα [a form of πληρόω, fulfilled]) in the sight of my God, Jesus said.  He came to fulfill his works in and through us who believe (Matthew 5:17 NET):

Do not think that I have come to abolish (καταλῦσαι, a form of καταλύω)[83] the law or the prophets.  I have not come to abolish (καταλῦσαι, a form of καταλύω) these things but to fulfill (πληρῶσαι, a form of πληρόω) them.

One of the things the one who conquers will inherit[84] is a promise: To the one who is thirsty (διψῶντι, a form of διψάω)[85] I will give water free of charge from the spring of the water of life.[86]  The translators admitted (NET note 13) that they added the word water because it “is implied.  Direct objects were frequently omitted in Greek when clear from the context.”  So the text reads, To the one who is thirsty I will give free of charge from the spring of the water of life.  The implied direct object in this case is not water but righteousness: Blessed are those who hunger and thirst (διψῶντες, another form of διψάω) for righteousness, for they will be satisfied.[87]

Everyone who drinks some of this water will be thirsty (διψήσει, another form of διψάω) again, Jesus, pointing at a well, told a Samaritan woman.  But whoever drinks some of the water that I will give him will never be thirsty (διψήσει, another form of διψάω) again, but the water that I will give him will become in him a fountain of water springing up to eternal life.[88]  So the way that righteousness, the will of God, is achieved in heaven is through free access to God’s Holy Spirit, not an occasional spurt of righteousness, but a spring or fountain springing up to eternal life, which is not so much a timeless time or place as an eternal way of life.  And so it is on earth: may your will be done (γενηθήτω, a form of γίνομαι, literally become)[89] on earth as it is in heaven.[90]

And so it was with our Lord and Savior: I will grant the one who conquers (νικῶν, a form of νικάω) permission to sit with me on my throne, just as I too conquered (ἐνίκησα, a form of νικάω) and sat down with my Father on his throne.[91]  For everyone who has been fathered by God conquers (νικᾷ, a form of νικάω) the world.  This is the conquering power that has conquered (νικήσασα, a form of νικάω) the world: our faith.  Now who is the person who has conquered (νικῶν, a form of νικάω) the world except the one who believes that Jesus is the Son of God?[92]  If anyone confesses that Jesus is the Son of God, God resides in him and he in God.  And we have come to know and to believe the love [the fruit of his Spirit] that God has in us.  God is love, and the one who resides in love resides in God, and God resides in him [Table].[93]

With that in mind I want to reconsider the story of Jesus calming the wind and the waves.  I’ll use my imagination along with a psalm to get into the scene a little deeper.  When a great windstorm developed and the waves first began breaking into the boat,[94] though the other disciples may have been immediately afraid, I imagine Peter, Andrew, James and John took it in stride, for they were fishermen (Psalm 107:23-25 NET).

Some traveled on the sea in ships, and carried cargo over the vast waters.  They witnessed the acts of the Lord, his amazing feats on the deep water.  He gave the order for a windstorm, and it stirred up the waves of the sea.

As Peter gave orders to man the sail, ropes or oars, I imagine he smiled to himself that Jesus could sleep through it all.  Obviously, the Messiah wasn’t worried that He might drown in a storm on the Sea of Galilee (Psalm 107:26a NET Table).

They reached up to the sky, then dropped into the depths.

That’s an apt description of a boat riding out a storm fairly successfully.  But in the midst of an inland lake, the longer the wind blows, the more confused the waves become as they bounce back from every shore.  In the dark with no clue where the next wave would come from, it became almost impossible to head into the waves, so that the boat was nearly swamped.[95]  As the level of the water rose inside the boat, I imagine Peter’s amusement gave way to dismay, that the Messiah could sleep through it all (Psalm 107:26b-28a NET).

The sailors’ strength left them because the danger was so great [Table].  They swayed and staggered like a drunk, and all their skill proved ineffective.  They cried out to the Lord in their distress…

Teacher, don’t you care that we are about to die?[96] Peter roused Jesus from his slumber.  I imagine that it was Peter, telling on himself through Mark (Psalm 107:28b, 29 NET).

…he delivered them from their troubles.  He calmed the storm, and the waves grew silent.

Granted, there are more appropriate ways to cry out to the Lord at the end of one’s own faith.  I’ve certainly said worse than—Teacher, don’t you care that we are about to die?—but the Lord’s love is not easily angered or resentful.[97]  And with time in, living at the edge of my faith, his peace and patience work out more appropriate prayers for salvation in me.  My point in all this is that Jesus was not concerned with the fear his disciples felt during the storm.  They responded more or less appropriately to that fear according to the Scripture.

Hear how the words—Why are you cowardly?  Do you still not have faith?—sound, if they were spoken quietly with a smile and a wink as Jesus headed back to bed, rather than an imperious scowl.  Granted, the order of events in Matthew’s Gospel account lends more credence to that imperious scowl, but then in Matthew the phrase you people of little faith[98] is one word, ὀλιγόπιστοι (a form of ὀλιγόπιστος).[99]  Knowing that, it sounds more like a pet name or a term of endearment than a curse, or even a rebuke.

Where the disciples were in danger of diverging from Scripture was after Jesus calmed the storm, after He revealed that this particular Messiah was in fact Yahweh (Psalms 65:5-7; 89:8, 9; 93:3, 4 NET), who spoke to the wind and the waves and, Even the wind and sea obey him![100]  The sailors [in the psalm] rejoiced because the waves grew quiet, and he led them to the harbor they desired.[101]  Jesus disciples were overwhelmed by fear (ἐφοβήθησαν φόβον μέγαν).[102]

So, when Aaron and all the Israelites…were afraid (Septuagint, ἐφοβήθησαν, a form of φοβέω) to approach [Moses] because the skin of his face shone,[103] they were not frightened by a strange sight.  They had seen stranger sights.  They were frightened by the implication of Moses’ shining face, that Moses was becoming like Yahweh.  The fear of becoming like God, if it is not faced, could keep one from conquering, from inheriting, and from hearing the Lord say, I will be his God and he will be my son.[104]

So that fear fully deserves its place first in the list of the damned.  Aaron and all the Israelites faced that fear, however, and drew near to Moses anyway.  Jesus’ Apostles, except for Judas Iscariot, faced it and overcame by faith in Him, because everyone who has been fathered by God conquers the world.[105]

[2] Exodus 34:29, 30 (NET)

[4] a form of φόβος

[5] a form of μέγας

[7] Mark 4:37 (NET)

[8] Mark 4:38, 39 (NET)

[9] Mark 4:40 (NET)

[10] Matthew 8:26 (NET)

[11] Matthew 9:9 (NET) As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. “Follow me,” he said to him.  And he got up and followed him.

[13] Now a great windstorm (λαῖλαψ μεγάλη [another form of μέγας]) developed and the waves, careening back and forth between the shores of the lake called the Sea of Galilee, were the result.

[15] Matthew 8:26 (NET)

[16] 2 Peter 1:3 (NET)

[17] Romans 4

[22] a form of οὗτος

[25] a form of σύ; of you

[26] Ephesians 2:8 (NET)

[30] Ephesians 2:9 (NET)

[31] Ephesians 2:8, 9 (NET)

[32] Galatians 5:16 (NET)

[33] Galatians 5:22, 23a (NET)

[36] Matthew 23:13 (NET)

[38] a form of ὑπακοή

[40] a form of ἐπιταγή

[41] a form of ὁ

[42] a form of αἰώνιος, of eternal

[43] a form of θεός, of God

[45] Luke 24:49 (NET) Table

[47] John 1:40, 41 (NET)

[48] John 1:45 (NET)

[49] John 1:46 (NET)

[50] John 1:49 (NET)

[53] Hebrews 12:28 (NET)

[57] Revelation 21:8 (NET)

[59] The Soul

[61] Revelation 21:7 (NET)

[62] Revelation 2:11b (NET)

[63] Revelation 3:12 (NET)

[64] a form of ἔργον

[65] a form of ἐγώ

[66] Revelation 2:26 (NET)

[68] Revelation 3:5 (NET)

[69] a form of πληρόω

[70] Revelation 3:2b (NET)

[71] Revelation 3:2a (NET)

[74] Revelation 3:3a (NET)

[75] Revelation 11:17b (NET) …you have taken (εἴληφας) your great power and begun to reign.

[77] Galatians 5:22, 23 (NET)

[78] Romans 12:6-8 (NET)

[79] http://www.ericlevy.com/lxx/?Book=Gen&Chapter=24  Point to the word with the mouse to see a popup translation; then point to “search” in the popup to see another popup with the root form of the word.

[81] Exodus 20:7 (NET) Table

[82] John 3:21 (NET)

[86] Revelation 21:6 (NET)

[87] Matthew 5:6 (NET)

[88] John 4:13, 14 (NET)

[90] Matthew 6:10 (NET) Table

[91] Revelation 3:21 (NET)

[92] 1 John 5:4, 5 (NET)

[93] 1 John 4:15, 16 (NET)

[94] Mark 4:37a (NET)

[95] Mark 4:37b (NET)

[96] Mark 4:38 (NET)

[97] 1 Corinthians 13:5 (NET)

[98] Matthew 8:26 (NET)

[100] Mark 4:41 (NET)

[101] Psalm 107:30 (NET)

[102] Mark 4:41 (NET)

[103] Exodus 34:29, 30 (NET)

[104] Revelation 21:7 (NET)

[105] 1 John 5:4 (NET)

Son of God – 1 John, Part 1

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This is what we proclaim to you, John wrote, what was from the beginning, what we have heard, what we have seen (ἑωράκαμεν, a form of ὁράω) with our eyes, what we have looked at (ἐθεασάμεθα, a form of θεάομαι) and our hands have touched (concerning the word of life – and the life was revealed, and we have seen [ἑωράκαμεν, a form of ὁράω] and testify and announce to you the eternal life that was with the Father and was revealed to us).1  John, by making the word of life—what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched—equivalent to—the eternal life that was with the Father and was revealed to us—has defined eternal life as something more than a future time without end.

Eternal life is the Lord Jesus, the life He lived, the righteousness that comes by way of [his] faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness,2 and the love that is the fulfillment of the law,3 as well as a place with Him in heaven.  As Jesus prayed, Now this is eternal life – that they know (γινώσκωσιν, a form of γινώσκω) you, the only true God, and Jesus Christ, whom you sent.4  If you have known (ἐγνώκατε, another form of γινώσκω) me, He said to Thomas, you will know (γνώσεσθε, another form of γινώσκω) my Father too.  And from now on you do know (γινώσκετε, another form of γινώσκω) him and have seen (ἑωράκατε, another form of ὁράω) him.5  The person who has seen (ἑωρακὼς, another form of ὁράω) me, he replied to Philip, has seen (ἑώρακεν, another form of ὁράω) the Father!6

What we have seen (ἑωράκαμεν, a form of ὁράω) and heard we announce to you too, John continued, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ).  Thus we are writing these things so that our joy may be complete.  Now this is the gospel7 message8 we have heard from him and announce to you, John continued, God is light, and in him there is no darkness (σκοτία) at all.  If we say we have fellowship with him and yet keep on walking in the darkness (σκότει, a form of σκότος), we are lying and not practicing the truth.9

The reason the translators added gospel to the text above is quoted in a footnote below.10  Jesus said, or John wrote, light has come into the world and people loved the darkness (σκότος) rather than the light, because their deeds were evil (πονηρὰ, a form of πονηρός; or, full of labours, annoyances, hardships).  For everyone who does evil (φαῦλα, a form of φαῦλος; or ordinary, or, worthless) deeds hates the light and does not come to the light, so that their deeds will not be exposed.11

When I read the Bible and said, “yea, verily, amen, Lord,” and didn’t believe what it said, I was walking in darkness.  It was a foolish thing to do, considering the psalm, O Lord, you examine me and know [Table]…even from far away you understand my motives [Table].12  I stepped into the light when I began to argue with Him.  And I wasn’t always reverent about it.  But his Spirit was patient with me.  He made me honest with Him, what I believed and what I didn’t believe, and eventually with myself (which is not easy), and patient enough to wait for understanding, where I was wrong or had misunderstood his word (as opposed to running off, saying, “none of it is true,” or, “it means whatever you want”).

But if we walk in the light as he himself is in the light, John continued, we have fellowship with one another [e.g., with others walking in the light] and the blood of Jesus13 his Son cleanses us from all sin.14  This is so important, Faith 101.  It is equivalent in my mind to, There is therefore now no condemnation for those who are in Christ Jesus.15  Honesty is impossible apart from this knowledge.  Walking in darkness I wasn’t such a bad guy.  In the light I discovered how sinful the sin in my flesh actually is, and I mourned.  Walking deeper into the light I discovered how corrupt my righteousness is, and I grieved.

If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.  But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.  If we say we have not sinned, we make him a liar and his word is not in us.  (My little children, I am writing these things to you so that you may not sin.)  But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.16  As Paul wrote, For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.17

 

Addendum: April 5, 2026
Tables comparing 1 John 1:5 and 1:7 in the KJV and NET follow.

1 John 1:5 (NET)

1 John 1:5 (KJV)
Now this is the gospel message we have heard from him and announce to you: God is light, and in him there is no darkness at all. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

1 John 1:5 (NET Parallel Greek)

1 John 1:5 (Stephanus Textus Receptus)

1 John 1:5 (Byzantine Majority Text)
Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾿ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστιν καὶ σκοτία |ἐν αὐτῷ| οὐκ ἔστιν οὐδεμία και αυτη εστιν η επαγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια και εστιν αυτη η αγγελια ην ακηκοαμεν απ αυτου και αναγγελλομεν υμιν οτι ο θεος φως εστιν και σκοτια εν αυτω ουκ εστιν ουδεμια

1 John 1:7 (NET)

1 John 1:7 (KJV)
But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses us from all sin. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

1 John 1:7 (NET Parallel Greek)

1 John 1:7 (Stephanus Textus Receptus)

1 John 1:7 (Byzantine Majority Text)
ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ᾿ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας εαν δε εν τω φωτι περιπατωμεν ως αυτος εστιν εν τω φωτι κοινωνιαν εχομεν μετ αλληλων και το αιμα ιησου χριστου του υιου αυτου καθαριζει ημας απο πασης αμαρτιας

1 1 John 1:1, 2 (NET)

2 Philippians 3:9 (NET)

4 John 17:3 (NET)

5 John 14:7 (NET) Table

6 John 14:9b (NET) Table

7 NET note 13: The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”

9 1 John 1:3-6 (NET)

10 NET note 14 on the word “message”: The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [Joti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.

11 John 3:19, 20 (NET)

12 Psalm 139:1, 2 (NET)

13 The Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ) following Jesus. The NET parallel Greek text and NA28 did not.

14 1 John 1:7 (NET)

15 Romans 8:1 (NET) Table

16 1 John 1:8-2:2 (NET)

17 Romans 11:32 (NET)

Son of God – John, Part 5

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Jesus was walking in the temple area in Solomon’s1 Portico.2  Religious leaders surrounded him and asked, “How long will you keep us in suspense?  If you are the Christ, tell us plainly.” Jesus replied, “I told you and you do not believe (πιστεύετε, a form of πιστεύω).”3  They did not think it was true; they were not persuaded.4  The deeds (ἔργα, a form of ἔργον) I do in my Father’s name testify (μαρτυρεῖ, a form of μαρτυρέω) about me.5  The ἔργα that Jesus did in his Father’s name testified that He is the Christ, as opposed to those who loved the darkness rather than the light, because their ἔργα were [full of labours, annoyances, and hardships].6

But7 you refuse to believe (πιστεύετε), Jesus continued, because8 you are not9 my sheep.10  The word translated refuse is simply οὐ, the absolute as opposed to the relative negation in Greek.  You believe not, Jesus said, because you are not my sheep.  They were hardened [Table], as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day.”11

My sheep listen (ἀκούουσιν, a form of ἀκούω) to my voice.12  This is in contrast to those who had not been given the opportunity to know the secrets of the kingdom of heaven:13  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear (ἀκούουσιν) nor do they understand.14  And Paul wrote, they did not stumble into an irrevocable fall, did they?  Absolutely not!  But by their transgression salvation has come to the Gentiles, to make Israel jealous.15

Still speaking of his sheep, Jesus said, I know (γινώσκω) them, and they follow me.16  These are they who are called according to [God’s] purpose, because those whom he foreknew (προέγνω, a form of προγινώσκω) he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.17

I give them eternal life, and they will never perish; no one will snatch them from my hand.  My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand [Table].  The Father and I are one.18  Then by their actions the religious leaders proved Jesus’ original words, that they did not believe that his deeds testified that He was the Christ.  They picked up19 rocks again to stone him to death.20  I have shown you many good deeds from the Father, Jesus said.  For which one of them are you going to stone me?21  We are not going to stone you for a good deed, the religious leaders answered, but for blasphemy, because you, a man, are claiming to be God.22

They lacked the knowledge that was revealed to Peter by Jesus’ Father in heaven:23 You are the Christ, the Son of the living God.24  They did not share Nathaniel’s insight that Jesus was the Son of God and the king of Israel.25  Apparently the religious leaders assumed that the Christ would serve their interests as they perceived their interests not supersede them, certainly not question their leadership.  “Is it not written in your law,” Jesus answered them, “‘I26 said, you are gods’?  If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”27

There is a lot to say about this turn in Jesus’ argument.  I hope to get to it in time.  For the moment I want to highlight Jesus’ heart.  In the heat of debate he did not ask the religious leaders to believe that He was a new species of human being, born of the flesh of Adam through his mother Mary and born of the Spirit of his Father.  He simply referred to those instances in the book of Exodus where human judges, those entrusted to judge according to God’s law, were called elohim (הָ֣אֱלֹהִ֔ים, a form of אֱלֹהִים), gods.28  If God called Israel’s judges gods, He reasoned, is it right to “say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?”

If I do not perform the deeds (ἔργα) of my Father, Jesus continued, do not believe (πιστεύετε) me.29  And here again He revealed his heart.  But if I do them, even if you do not believe (πιστεύητε, another form of πιστεύω) me, believe30 (πιστεύετε) the deeds (ἔργοις, another form of ἔργον)…31  Though he had hardened them so that by their transgression salvation has come to the Gentiles,32 though we live by faith, not by sight,33 though it is a true and trustworthy statement that if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved,34 face-to-face with his beloved adversaries Jesus encouraged them to trust their sight, the deeds they saw Him accomplish, so that you may come to know (γνῶτε, another form of γινώσκω) and understand35 (γινώσκητε, another form of γινώσκω) that I am in the Father36 and the Father is in me.37

This was essentially what Jesus said to the messengers from John the Baptist when they asked, “‘Are you the one who is to come, or should we look for another?’”  At that38 very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight39 to many who were blind.  So he40 answered them, “Go tell John what you have seen and heard: The41 blind see, the lame walk, lepers are cleansed,42 the deaf hear, the dead are raised, the poor have good news proclaimed to them.  Blessed is anyone who takes no offense at me.”43

The religious leaders tried unsuccessfully to seize Him again.  Jesus, however, continued performing the deeds (ἔργα) of [his] Father (John 11:1-4 NET).

Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.  (Now it was Mary who anointed the Lord with perfumed oil and wiped his feet dry with her hair, whose brother Lazarus was sick [Table].)  So the sisters sent a message to Jesus, “Lord, look, the one you love is sick.”  When Jesus heard this, he said, “This sickness will not lead to death, but to God’s glory, so that the Son of God may be glorified through it.”

“Lazarus, come out!” Jesus said to the corpse that had laid four days in its tomb.  The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face.  Jesus said to them, “Unwrap him and let him go” [Table].44  “We have a law, the religious leaders said, and according to our law [Jesus] ought to die, because he claimed to be the Son of God!”45

Now Jesus performed many other miraculous signs in the presence of the disciples, John concluded, which are not recorded in this book.  But these are recorded so that you may believe (πιστεύητε, another form of πιστεύω) that Jesus is the Christ, the Son of God, and that by believing (πιστεύοντες, another form of πιστεύω) you may have life in his name.46  For God did not send his Son into the world to condemn the world, John wrote (or Jesus said) but that the world should be saved through him.47

 

Addendum: March 24, 2026
According to a note (84) in the NET Jesus quoted from Psalm 82:6 in John 10:34. The following table compares the Greek of that quotation with the Septuagint.

John 10:34b (NET Parallel Greek)

Psalm 82:6a (Septuagint BLB) Table

Psalm 81:6a (Septuagint Elpenor)
ἐγὼ εἶπα· θεοί ἐστε ἐγὼ εἶπα θεοί ἐστε ἐγὼ εἶπα· θεοί ἐστε

John 10:34b (NET)

Psalm 81:6a (NETS)

Psalm 81:6a (English Elpenor)
I said, you are gods I said, “Gods you are, I have said, Ye are gods;

The following tables are examples in Exodus (e.g., the law) of forms of אֱלֹהִים (‘ĕlōhîm) understood as references to men according to a note (4) in the NET on Psalm 82:1.

Masoretic Text

Septuagint

Exodus 21:6 (Tanakh)

Exodus 21:6 (NET)

Exodus 21:6 (NETS)

Exodus 21:6 (English Elpenor)
then his master shall bring him unto G-d (הָ֣אֱלֹהִ֔ים), and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever. then his master must bring him to the judges (‘ĕlōhîm, האלהים), and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever. his master shall lead him to the tribunal of God (τὸ κριτήριον τοῦ θεοῦ), and then he shall lead him to the door at the doorpost, and his master shall pierce his ear with a small awl, and he shall be subject to him forever. his master shall bring him to the judgment-seat of God (τὸ κριτήριον τοῦ Θεοῦ), and then shall he bring him to the door,– to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever.

Here הָ֣אֱלֹהִ֔ים, a form of אֱלֹהִים (‘ĕlōhîm), unto G-d (Tanakh), to the judges (NET), was translated τὸ κριτήριον τοῦ Θεοῦ, to the tribunal of God (NETS), to the judgment-seat of God (English Elpenor), in the Septuagint.

Masoretic Text

Septuagint

Exodus 22:7, 8 (Tanakh)

Exodus 22:8, 9 (NET)

Exodus 22:8, 9 (NETS)

Exodus 22:8, 9 (English Elpenor)
If the thief be not found, then the master of the house shall come near unto G-d (הָֽאֱלֹהִ֑ים), to see whether he have not put his hand unto his neighbour’s goods. If the thief is not caught, then the owner of the house will be brought before the judges (‘ĕlōhîm, האלהים) to see whether he has laid his hand on his neighbor’s goods. But if the thief is not found, the owner of the house shall draw near before God (τοῦ θεοῦ) and swear that surely he himself has not acted wickedly against the entire deposit of the neighbor. But if the thief be not found, the master of the house shall come forward before God (τοῦ Θεοῦ), and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour’s deposit,
For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: ‘This is it,’ the cause of both parties shall come before G-d (הָֽאֱלֹהִ֔ים); he whom G-d (אֱלֹהִ֔ים) shall condemn shall pay double unto his neighbour [Table]. In all cases of illegal possessions, whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’ the matter of the two of them will come before the judges (‘ĕlōhîm, האלהים), and the one whom the judges (‘ĕlōhîm, אלהים) declare guilty must repay double to his neighbor. With regard to any specific injustice concerning calf and draft animal and sheep and garment and any loss which is alleged, whatever in fact it might be, the trial of both parties shall come before God (τοῦ θεοῦ), and the one convicted by God (τοῦ θεοῦ) shall pay double in compensation to his neighbor [Table]. according to every injury alleged, both concerning a calf, and an ass, and a sheep, and a garment, and every alleged loss, whatsoever in fact it may be,– the judgment of both shall proceed before God (τοῦ Θεοῦ), and he that is convicted by God (τοῦ Θεοῦ) shall repay to his neighbour double.

In Exodus 22:8 (22:7) הָֽאֱלֹהִ֑ים, a form of אֱלֹהִים (‘ĕlōhîm), unto G-d (Tanakh), the judges (NET), was translated τοῦ Θεοῦ, God (NETS, English Elpenor), in the Septuagint. And likewise in Exodus 22:9 (22:8) הָֽאֱלֹהִ֔ים and אֱלֹהִ֔ים (‘ĕlōhîm) were translated G-d in the Tanakh (the judges in the Net) and τοῦ Θεοῦ, God and by God (NETS, English Elpenor), in the Septuagint.

Tables comparing Psalm 82:6; Exodus 21:6 and 22:8 (22:7) in the Tanakh, KJV and NET, and comparing the Greek of Psalm 82:6 (81:6); Exodus 21:6 and 22:8 in the Septuagint (BLB and Elpenor), and tables comparing John 10:23; 10:26; 10:31-33; 10:34; 10:38 and Luke 7:20-22 in the KJV and NET follow.

Psalm 82:6 (Tanakh)

Psalm 82:6 (KJV)

Psalm 82:6 (NET)
I have said, Ye are gods; and all of you are children of the most High. I have said, Ye are gods; and all of you are children of the most High. I thought, ‘You are gods; all of you are sons of the Most High.’

Psalm 82:6 (Septuagint BLB)

Psalm 81:6 (Septuagint Elpenor)
ἐγὼ εἶπα θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ῾Υψίστου πάντες

Psalm 81:6 (NETS)

Psalm 81:6 (English Elpenor)
I said, “Gods you are, and sons of the Most High, I have said, Ye are gods; and all [of you] children of the Most High.

Exodus 21:6 (Tanakh)

Exodus 21:6 (KJV)

Exodus 21:6 (NET)
then his master shall bring him unto G-d, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. then his master must bring him to the judges, and he will bring him to the door or the doorpost, and his master will pierce his ear with an awl, and he shall serve him forever.

Exodus 21:6 (Septuagint BLB)

Exodus 21:6 (Septuagint Elpenor)
προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν καὶ τρυπήσει αὐτοῦ ὁ κύριος τὸ οὖς τῷ ὀπητίῳ καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν, καὶ τρυπήσει ὁ κύριος αὐτοῦ τὸ οὖς τῷ ὀπητίῳ, καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα

Exodus 21:6 (NETS)

Exodus 21:6 (English Elpenor)
his master shall lead him to the tribunal of God, and then he shall lead him to the door at the doorpost, and his master shall pierce his ear with a small awl, and he shall be subject to him forever. his master shall bring him to the judgment-seat of God, and then shall he bring him to the door,– to the door-post, and his master shall bore his ear through with an awl, and he shall serve him for ever.

Exodus 22:7 (Tanakh)

Exodus 22:8 (KJV)

Exodus 22:8 (NET)
If the thief be not found, then the master of the house shall come near unto G-d, to see whether he have not put his hand unto his neighbour’s goods. If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour’s goods. If the thief is not caught, then the owner of the house will be brought before the judges to see whether he has laid his hand on his neighbor’s goods.

Exodus 22:8 (Septuagint BLB)

Exodus 22:8 (Septuagint Elpenor)
ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας προσελεύσεται ὁ κύριος τῆς οἰκίας ἐνώπιον τοῦ θεοῦ καὶ ὀμεῖται ἦ μὴν μὴ αὐτὸς πεπονηρεῦσθαι ἐφ᾽ ὅλης τῆς παρακαταθήκης τοῦ πλησίον ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας, προσελεύσεται ὁ κύριος τῆς οἰκίας ἐνώπιον τοῦ Θεοῦ καὶ ὀμεῖται ἦ μὴν μὴ αὐτὸν πεπονηρεῦσθαι ἐφ᾿ ὅλης τῆς παρακαταθήκης τοῦ πλησίον

Exodus 22:8 (NETS)

Exodus 22:8 (English Elpenor)
But if the thief is not found, the owner of the house shall draw near before God and swear that surely he himself has not acted wickedly against the entire deposit of the neighbor. But if the thief be not found, the master of the house shall come forward before God, and shall swear that surely he has not wrought wickedly in regard of any part of his neighbour’s deposit,

John 10:23 (NET)

John 10:23 (KJV)
It was winter, and Jesus was walking in the temple area in Solomon’s Portico. And Jesus walked in the temple in Solomon’s porch.

John 10:23 (NET Parallel Greek)

John 10:23 (Stephanus Textus Receptus)

John 10:23 (Byzantine Majority Text)
καὶ περιεπάτει |ὁ| Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος και περιεπατει ο ιησους εν τω ιερω εν τη στοα του σολομωντος και περιεπατει ο ιησους εν τω ιερω εν τη στοα σολομωνος

John 10:26 (NET)

John 10:26 (KJV)
But you refuse to believe because you are not my sheep. But ye believe not, because ye are not of my sheep, as I said unto you.

John 10:26 (NET Parallel Greek)

John 10:26 (Stephanus Textus Receptus)

John 10:26 (Byzantine Majority Text)
ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν αλλ υμεις ου πιστευετε ου γαρ εστε εκ των προβατων των εμων καθως ειπον υμιν

John 10:31-33 (NET)

John 10:31-33 (KJV)
The Jewish leaders picked up rocks again to stone him to death. Then the Jews took up stones again to stone him.

John 10:31 (NET Parallel Greek)

John 10:31 (Stephanus Textus Receptus)

John 10:31 (Byzantine Majority Text)
Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν εβαστασαν ουν παλιν λιθους οι ιουδαιοι ινα λιθασωσιν αυτον εβαστασαν ουν παλιν λιθους οι ιουδαιοι ινα λιθασωσιν αυτον
Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?” Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?

John 10:32 (NET Parallel Greek)

John 10:32 (Stephanus Textus Receptus)

John 10:32 (Byzantine Majority Text)
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· πολλὰ ἔργα |καλὰ| ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε απεκριθη αυτοις ο ιησους πολλα καλα εργα εδειξα υμιν εκ του πατρος μου δια ποιον αυτων εργον λιθαζετε με απεκριθη αυτοις ο ιησους πολλα καλα εργα εδειξα υμιν εκ του πατρος μου δια ποιον αυτων εργον λιθαζετε με
The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy because you, a man, are claiming to be God.” The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

John 10:33 (NET Parallel Greek)

John 10:33 (Stephanus Textus Receptus)

John 10:33 (Byzantine Majority Text)
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· περὶ καλοῦ ἔργου οὐ λιθάζομεν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν απεκριθησαν αυτω οι ιουδαιοι λεγοντες περι καλου εργου ου λιθαζομεν σε αλλα περι βλασφημιας και οτι συ ανθρωπος ων ποιεις σεαυτον θεον απεκριθησαν αυτω οι ιουδαιοι λεγοντες περι καλου εργου ου λιθαζομεν σε αλλα περι βλασφημιας και οτι συ ανθρωπος ων ποιεις σεαυτον θεον

John 10:34 (NET)

John 10:34 (KJV)
Jesus answered, “Is it not written in your law, ‘I said, you are gods’? Jesus answered them, Is it not written in your law, I said, Ye are gods?

John 10:34 (NET Parallel Greek)

John 10:34 (Stephanus Textus Receptus)

John 10:34 (Byzantine Majority Text)
ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς· οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι ἐγὼ εἶπα· θεοί ἐστε απεκριθη αυτοις ο ιησους ουκ εστιν γεγραμμενον εν τω νομω υμων εγω ειπα θεοι εστε απεκριθη αυτοις ο ιησους ουκ εστιν γεγραμμενον εν τω νομω υμων εγω ειπα θεοι εστε

John 10:38 (NET)

John 10:38 (KJV)
But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.” But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.

John 10:38 (NET Parallel Greek)

John 10:38 (Stephanus Textus Receptus)

John 10:38 (Byzantine Majority Text)
εἰ δὲ ποιῶ, κὰν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ καγὼ ἐν τῷ πατρί ει δε ποιω καν εμοι μη πιστευητε τοις εργοις πιστευσατε ινα γνωτε και πιστευσητε οτι εν εμοι ο πατηρ καγω εν αυτω ει δε ποιω καν εμοι μη πιστευητε τοις εργοις πιστευσατε ινα γνωτε και πιστευσητε οτι εν εμοι ο πατηρ καγω εν αυτω

Luke 7:20-22 (NET)

Luke 7:20-22 (KJV)
When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

Luke 7:20 (NET Parallel Greek)

Luke 7:20 (Stephanus Textus Receptus)

Luke 7:20 (Byzantine Majority Text)
παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν· Ἰωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων· σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν παραγενομενοι δε προς αυτον οι ανδρες ειπον ιωαννης ο βαπτιστης απεσταλκεν ημας προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν παραγενομενοι δε προς αυτον οι ανδρες ειπον ιωαννης ο βαπτιστης απεσταλκεν ημας προς σε λεγων συ ει ο ερχομενος η αλλον προσδοκωμεν
At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

Luke 7:21 (NET Parallel Greek)

Luke 7:21 (Stephanus Textus Receptus)

Luke 7:21 (Byzantine Majority Text)
ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν εν αυτη δε τη ωρα εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις πολλοις εχαρισατο το βλεπειν εν αυτη δε τη ωρα εθεραπευσεν πολλους απο νοσων και μαστιγων και πνευματων πονηρων και τυφλοις πολλοις εχαρισατο το βλεπειν
So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

Luke 7:22 (NET Parallel Greek)

Luke 7:22 (Stephanus Textus Receptus)

Luke 7:22 (Byzantine Majority Text)
καὶ ἀποκριθεὶς εἶπεν αὐτοῖς· πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται κωφοι ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται και αποκριθεις ο ιησους ειπεν αυτοις πορευθεντες απαγγειλατε ιωαννη α ειδετε και ηκουσατε οτι τυφλοι αναβλεπουσιν χωλοι περιπατουσιν λεπροι καθαριζονται κωφοι ακουουσιν νεκροι εγειρονται πτωχοι ευαγγελιζονται

1 In the NET parallel Greek text, NA28 and Byzantine Majority Text Solomon’s was spelled Σολομῶνος, and σολομωντος in the Stephanus Textus Receptus. These appear to be alternate spellings of the same part of speech. The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τοῦ preceding Solomon’s. The Byzantine Majority Text did not.

2 John 10:23 (NET)

3 John 10:24, 25a (NET)

4 πιστεύετε was derived from πείθω.

5 John 10:25b (NET)

6 John 3:19 (NET)

10 John 10:26 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had καθως ειπον υμιν (KJV: as I said unto you) at the end of this clause. The NET parallel Greek text and NA28 did not.

11 Romans 11:7b, 8 (NET) See Romans, Part 39 for a table comparing the Greek of Paul’s quotation to the Septuagint.

12 John 10:27a (NET) Table

13 Matthew 13:11 (NET)

14 Matthew 13:13 (NET)

15 Romans 11:11 (NET)

16 John 10:27b (NET) Table

17 Romans 8:28b-30 (NET)

18 John 10:28-30 (NET)

19 The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then) following picked up. The NET parallel Greek text and NA28 did not.

20 John 10:31 (NET)

21 John 10:32 (NET) The NET parallel Greek text and NA28 had ἐμὲ (NET: me) preceding stone, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me) following.

22 John 10:33 (NET)

23 Matthew 16:17 (NET) Table

24 Matthew 16:16 (NET)

25 John 1:49 (NET) Table

26 The NET parallel Greek text and NA28 had ὅτι preceding this clause, understood in the NET as an indication of a direct quotation. The Stephanus Textus Receptus and Byzantine Majority Text did not. This clause is ἐγὼ εἶπα· θεοί ἐστε in Greek in the New Testament, and ἐγὼ εἶπα θεοί ἐστε in Psalm 82:6 (81:6) in the Septuagint.

27 John 10:34-36 (NET)

28 Exodus 21:6; 22:8, 9 (NET) A note (4) in the NET on Psalm 82:1 reads: “The present translation assumes that the Hebrew term אֱלֹהִים (ʾelohim, ‘gods’) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).” So, I have chosen the passages in Exodus (from the first five books of the law) that are assumed to reference men for illustration here.

29 John 10:37 (NET)

30 The Stephanus Textus Receptus and Byzantine Majority Text had πιστευσατε here, a form of the verb πιστεύω in the imperative mood (e.g., “you must believe”), where the NET parallel Greek text and NA28 had πιστεύετε, which can be understood in the imperative or indicative mood. I’ve come to understand this as multiplexing: The old man (τὸν παλαιὸν ἄνθρωπον; “the old human”) reading in Greek hears a command in the imperative mood—“you must believe the deeds”—while the new man (τὸν καινὸν ἄνθρωπον; “the new human”) hears a fact and a promise—“you believe the deeds.”

31 John 10:38a (NET)

32 Romans 11:11 (NET)

33 2 Corinthians 5:7 (NET)

34 Romans 10:9 (NET)

37 John 10:38b (NET)

38 The NET parallel Greek text and NA28 had ἐκείνῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτη δε (KJV: And…that same).

39 The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding sight. The NET parallel Greek text and NA28 did not.

40 The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA28 did not.

41 The Stephanus Textus Receptus and Byzantine Majority Text had οτι (KJV: how that) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

42 The NET parallel Greek text and NA28 had the conjunction καὶ (not translated in the NET) joining these clauses. The Stephanus Textus Receptus and Byzantine Majority Text did not.

43 Luke 7:20-23 (NET)

44 John 11:43b, 44 (NET)

45 John 19:7 (NET) Table

46 John 20:30, 31 (NET) Table

47 John 3:17 (NET) Table