He Takes Away, Part 3

Posted on May 31, 2020 by admin

O Love, that wilt not let me go,

I rest my weary soul in Thee;
I give Thee back the life I owe,
That in Thine ocean depths its flow
May richer, fuller be.

I quote it here—especially “O Love, that wilt not let me go” —as the testimony of two witnesses. One witness, the author of this verse, is the epitome of the righteous as I understand it, according to a comment on hymnal.net by Ana Lara, March 27, 2020. George Matheson struggled to serve God against the undeserved evils of blindness and loneliness. The other witness is a sinner who has struggled against almost every sin of the flesh and most sins of doubt and confusion.

I, that sinner, further affirm that God is patient, God is kind, He is not envious. He does not brag, He is not puffed up. He is not rude, He is not self-serving, He is not easily angered or resentful. He is not glad about injustice, but rejoices in the truth.

The Bible is translated into English by committees of the righteous, not by committees of sinners. I don’t have a lot of personal experience to know what it feels like to be the righteous. I have Jesus’ word (Luke 15:11-32) that they may feel that God has treated them unfairly when He shows mercy to a sinner like me.

Everyone whom the Father gives me will come to me, Jesus said, and the one who comes to me I will never send away.^[1]

I’m led to examine the Greek.

John 6:37
NET Parallel Greek	Stephanus Textus Receptus
πᾶν ὃ δίδωσιν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρὸς \|ἐμὲ\| οὐ μὴ ἐκβάλω ἔξω	παν ο διδωσιν μοι ο πατηρ προς εμε ηξει και τον ερχομενον προς με ου μη εκβαλω εξω
NET	KJV
Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.	All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

The Greek word translated Everyone (KJV: All) is πᾶν (a form of πᾶς). It is listed as an adjective that may be in the nominative case or the accusative case, but stands as the subject of this clause in both translations. It is singular and neuter while πᾶς is singular and masculine. But πᾶν (everyone or all) is limited and specified by what follows.

The next word is the relative pronoun ὃ, a singular neuter form of ὅς, translated whom in the NET signaling the translators’ choice of the accusative case over the nominative case. The KJV translators’ choice, that, is more difficult to ferret out. The verb δίδωσιν, a form of δίδωμι in the present tense, active voice and indicative mood follows this relative pronoun. Jesus makes a factual statement here as opposed to proposing a hypothetical situation.

The personal pronoun μοι, a first person singular form of ἐγώ in the dative case follows the verb. So I have: “Everyone whom [an as yet unspecified third person singular] gives me” or gives “to me.” Then the giver is specified: ὁ πατὴρ, the Father, unequivocally in the nominative case. “Everyone whom the Father gives me…”

The preposition πρὸς is next, followed by the personal pronoun ἐμὲ, the first person form of ἐγώ in the accusative case. This signifies that ἐμὲ is the direct object of πρὸς, and that the meaning of πρὸς is selected from the following pool: “to; toward, in the direction of; beside; against; with; at; toward daybreak.” So I have: “Everyone whom the Father gives me, to me…”

The verb ἥξει, a third person singular form of ἥκω, completes this clause. It is in the future tense, active voice and indicative mood. This remains a factual statement through and through: “Everyone whom the Father gives me, to me will come.”

Frankly, my knowledge of Greek is insufficient to see why—other than word order—this wasn’t translated: “the Father gives me everyone who will come to me.” The grammarian in my head actually prefers it. Of course my grammarian is still more familiar with American English than Koine Greek. The logician in my head hears “everyone whom the Father gives me will come to me” and “the Father gives me everyone who will come to me” as logically equivalent, so long as I’m not confused by will.

The English word will in the NET doesn’t refer to any forms of the Greek verbs θέλω or βούλομαι (to will), or any forms of the nouns θέλημα or βουλή (the will). It was simply half of the two word phrase, will come, the NET translators chose for the Greek verb ἥξει. And though both verbs, δίδωσιν and ἥξει, are in the active voice, I hear no cause and effect between them here necessarily.

Yes, one could argue that, No one can come to me (ἐλθεῖν πρός με) unless the Father who sent me draws him,^[2] adds a sense of cause and effect to this clause retrospectively. But in context it’s not yet the point of this clause. The logical equivalence of the one the Father gives Jesus with the one who will come to Jesus is really leaping off the page at me.

Imprisoned in time as I am, I’m unqualified to use this clause to judge another negatively. In other words, I can’t say, it appears to me that you have not come to Jesus yet, therefore the Father has not given you to Jesus. I may have a limited qualification to judge positively: It appears to me that you have come to Jesus, therefore the Father has given you to Jesus. But it seems to me, as one who will stand before Jesus to give an account, that the best understanding of this clause is that anyone who appears to me to have come to, toward, in the direction of, beside, with, even against Jesus, should be recognized as at least potentially a precious gift of God the Father to God the Son.

The next clause begins with the conjunction καὶ. This is followed by τὸν ἐρχόμενον. Apparently, placing a definite article before a verb (a form of ἔρχομαι here) transforms it into something like a gerund, a verb functioning as a noun, “the coming one,” translated the one who comes (NET) or him that cometh (KJV). Since τὸν and ἐρχόμενον are both in the accusative case, the one who comes is the direct object of this clause.

The prepositional phrase πρὸς |ἐμὲ| in the NET parallel Greek text or προς με in the Stephanus Textus Receptus follows ἐρχόμενον. So I have: “and the one who comes to me…”

The negation which follows is οὐ μὴ. It is nothing like a double negative in English. Rather, it is an emphatic negation. The verb it negates is ἐκβάλω, a 2^nd aorist tense form of ἐκβάλλω in the active voice and subjunctive mood. Though it is not the future tense ἐκβαλῶ, it was translated as a potential future event, I will…send away (NET) or I will…cast out (KJV), relative to the time one comes to Jesus.

Here is Justin Alfred again on the emphatic negation of a future event in the aorist tense.^[3]

However, when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative: “οὐ µή (ou mē) is the most decisive way of negativing something in the future.” Thayer adds, “The particles οὐ µή in combination augment the force of the negation, and signify not at all, in no wise, by no means; . . .”

However, when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.

The Greek word ἔξω, translated away (NET) or out (KJV), may be an adverb or a preposition. I’ll assume that it’s an adverb here modifying ἐκβάλω, since no object of the preposition is present. I don’t think it diminishes the power of the “Subjunctive of Emphatic Negation” as described by Mr. Alfred above.

The Father and I are one,^[4] Jesus said: ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.

I’ve already encountered ἐγὼ καὶ ὁ πατὴρ, “I and the Father.” The adjective ἕν (a form of εἷς) is the number one. And ἐσμεν is a 1st person plural form of εἰμί in the present tense, active voice and indicative mood: “I and the Father one are.” In other words, God the Father and God the Son exist as one God. He is not divided against Himself.

So I have “the absolute and unequivocal denial of the probability” that one God will “EVER…at any moment or time in the future” send away the one who comes to Jesus, as a fact before I even come to the metaphor in John 15:1-8. This fact must be the basis for any assumptions I make when translating that metaphor into English.

When Jesus said to his disciples, I am the vine; you are the branches,^[5] he clarified the meaning of a metaphor. He didn’t transform human beings into the branches of a vine. Human beings they remained, fully capable of autonomous motion, with agile minds, easily bored, easily captivated by other people and other concepts than Jesus and his word. Such a hypothetical human being “[is] not one remaining in [Jesus], [and is] like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.” This is a description of this hypothetical human being’s present condition, not a prophecy necessarily of this hypothetical human beings’ future.

On the contrary, Jesus’ point was: Remain in me, and I will remain in you. Just as the branch cannot bear fruit by itself, unless it remains in the vine, so neither can you unless you remain in me [Table]…The one who remains in me—and I in him—bears much fruit, because apart from me you can accomplish nothing,^[6] as far as bearing the fruit of the Holy Spirit is concerned.

Don’t be fooled. To other human beings imprisoned in time the human being not remaining in Jesus may appear exceptionally accomplished professionally, politically, academically, artistically, commercially, even, dare I say it, religiously as a “soul winner.” But as far as the fruit of the Spirit of God is concerned, this one can accomplish nothing, “like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.”

On the other hand, when Jesus spoke of “every branch in me that does not bear fruit,” He speaks of a human being in Jesus, captivated by Him and his word. And here I’ll mix Jesus’ and Paul’s metaphors: This one participates in the richness of the olive root;^[7] this one is continuously filled with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.^[8] But what proceeds out of this one is not very loving, joyful, peaceful, patient, kind, good, faithful, gentle or self-controlled at present.

I’ll take me for an example, talking politics. God help me I’m neither Democrat nor Republican but a bomb-throwing anarchist at heart. And I in this area, even as a branch in Jesus that does not yet bear the fruit that is so generously supplied, can be assured that the gardener, God our Father, will lift us up, move us upward, raise us to a higher level, carry us along, bear with us, endure with us until He causes his fruit to emerge through us.

We can know this for certain by faith in Jesus Christ, who said takes away ain’t no option in Greek for an English translation of αἴρει in John 15:2 concerning the One true God regarding the one who remains in Jesus. My Father is honored by this, Jesus said, that you bear much fruit and show that you are my disciples.^[9]

A table comparing John 6:44 in the NET and KJV follow.

John 6:44 (NET)	John 6:44 (KJV)
No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.	No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, καγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ	ουδεις δυναται ελθειν προς με εαν μη ο πατηρ ο πεμψας με ελκυση αυτον και εγω αναστησω αυτον τη εσχατη ημερα	ουδεις δυναται ελθειν προς με εαν μη ο πατηρ ο πεμψας με ελκυση αυτον και εγω αναστησω αυτον εν τη εσχατη ημερα

Back to A Shadow of the Good Things, Part 6

Back to Patterns of Evidence: Exodus

Back to Funeral, Part 2

Back to Westworld, Part 3

Back to Christianity, Part 1

Back to Christianity, Part 2

Back to Christianity, Part 4

Back to Christianity, Part 6

Back to Christianity, Part 8

Back to Nothing True, Part 3

Back to Who Am I? Part 14

Back to Who Am I? Part 17

Back to Christianity, Part 15

Back to αὐτοῦ and ἑαυτοῦ, Part 2

Back to Keep Yourselves From Idols, Part 3

Back to Luke 8:22-56

^[1] John 6:37 (NET) Table

^[2] John 6:44a (NET)

^[3] Justin Alfred, “EMPHATIC NEGATIONS IN BIBLICAL GREEK,” BLB Blog

^[4] John 10:30 (NET)

^[5] John 15:5a (NET)

^[6] John 15:4, 5 (NET)

^[7] Romans 11:17b (NET)

^[8] Galatians 5:22b, 23a (NET) Table

^[9] John 15:8 (NET) Table

Saul and Barnabas, Part 3

Posted on July 4, 2012 by admin

After Paul finished speaking people asked him to speak again the next Sabbath day, and many of the Jews and God-fearing proselytes followed Paul and Barnabas¹ and spoke with them more that same day. On the next Sabbath almost the whole city assembled together to hear the word of the Lord.² But when the Jews saw the crowds, they were filled with jealousy (ζήλου, a form of ζῆλος), and they began to contradict (ἀντέλεγον, a form of ἀντίλεγω) what Paul was saying by reviling him.³ Paul was uniquely qualified to face such jealousy or zeal, both by his past as a zealous persecutor of the church and his present strengthened by the Holy Spirit. For I am jealous (ζηλῶ, a form of ζηλόω) for you with godly jealousy (ζήλῳ, another form of ζῆλος), because I promised you in marriage to one husband, to present you as a pure virgin to Christ,⁴ Paul wrote the Corinthians.

Paul wrote about this kind of zeal (what I am calling the religious mind) in Romans 10:1-4 (NET):

Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is⁵ for their salvation. For I can testify that they are zealous (ζῆλον, another form of ζῆλος) for God, but their zeal is not in line with the truth (ἐπίγνωσιν, a form of ἐπίγνωσις). For ignoring (ἀγνοοῦντες, a form of ἀγνοέω) the righteousness (δικαιοσύνην, a form of δικαιοσύνη) that comes from God, and seeking instead to establish their own righteousness (δικαιοσύνην, a form of δικαιοσύνη), they did not submit (ὑπετάγησαν, a form of ὑποτάσσω) to God’s righteousness (δικαιοσύνῃ, another form of δικαιοσύνη). For Christ is the end (τέλος) of the law, with the result that there is righteousness (δικαιοσύνην, a form of δικαιοσύνη) for everyone who believes (πιστεύοντι, a form of πιστεύω).

I note that where Paul wrote knowledge or full discernment (ἐπίγνωσις) the translators of the NET chose truth, and where Paul wrote not knowing (ἀγνοέω) the translators selected ignoring. I suspect that the translators would defend their choices by the text that follows (Romans 10:18-21 NET):

But I ask, have they [the zealous Israelites] not heard? Yes, they have: Their voice has gone out to all the earth, and their words to the ends of the world. But again I ask, didn’t Israel understand (ἔγνω, a form of γινώσκω)? First Moses⁶ says, “I will make you jealous (παραζηλώσω, a form of παραζηλόω) by those who are not a nation; with⁷ a senseless nation I will provoke you to anger.” And Isaiah is even bold enough to say, “I was found by⁸ those who did not seek me; I became well known to those who did not ask for me.” But about Israel he says, “All day long I held out my hands to this disobedient (ἀπειθοῦντα, a form of ἀπειθέω) and stubborn (ἀντιλέγοντα, another form of ἀντίλεγω) people!”

When zealous Jews confronted Paul and began to contradict (ἀντέλεγον, a form of ἀντίλεγω) him in Pisidian Antioch (Acts 13:46, 47 NET):

Both⁹ Paul and Barnabas replied¹⁰ courageously, “It was necessary to speak the word of God to you first. Since¹¹ you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles. For this is what the Lord has commanded us: ‘I have appointed you to be a light for the Gentiles, to bring salvation to the ends of the earth.’”

The net effect of the NET translators’ word choices in Romans 10:2 and 3 is to make the zealous Israelites appear more culpable. I think the translators’ religious minds chose those words, because if the zealous Israelites are more culpable for their lack of faith perhaps we foolish and senseless Gentiles are more justified by it. For the translators know very well that the salvation we foolish and senseless Gentiles enjoy was actually intended for the zealous Israelites (Romans 9:1-5 NET).

I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart. For I could wish¹² that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises. To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen.

Though my faith in Jesus Christ justifies me (declares, and will in time make, me righteous) it is not, and will never be, a work that justifies my salvation. It is not my faith in the sense that it originated within me. It is only my faith in the sense that God gave it to me through his Spirit to honor his Son Jesus the Christ or Messiah. My love that fulfills the law is not my love in the sense that it originated within me. My love is only mine in the sense that God gives it to me to share with others, an aspect of the fruit of his Spirit, to honor his son Jesus the Christ or Messiah. On and on I can go with the list in Galatians 5:22 and 23, the fruit of the Spirit. Even my desire and my effort are not mine in the sense that they originated within me, for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.¹³

Why would God give all this to me? I can think of no better reasons than these, 1) to fulfill his prophecy to zealous Israelites through Moses, I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger; and 2) to fulfill his prophecy through Isaiah, I was found by those who did not seek me; I became well known to those who did not ask for me.

Do you fear that God has not or will not do the same for you? Is it something you want? My suggestion would be to try a righteous (as opposed to a religious) prayer, because it does not depend on human desire or exertion, but on God who shows mercy.¹⁴

Addendum: November 23, 2019
As I made the tables for this essay and considered Paul’s prayer (δέησις) for τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα (NET: my people, my fellow countrymen) εἰς σωτηρίαν (literally: “into” or “unto salvation”), I was reminded of Jesus’ promise (John 15:7 NET):

If you remain in me and my words remain in you, ask¹⁵ whatever you want, and it will be done for you.

His reason was a powerful one: My Father is honored by this, that you bear much fruit and show that you are¹⁶ my disciples.¹⁷

Paul quoted from the following verses:

Romans 10:18b (NETParallel Greek)	Psalm 19:4a (Septuagint BLB)	Psalm 18:5 (Septuagint Elpenor)
εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ρήματα αὐτῶν	εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν	εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν
Romans 10:18b (NET)	Psalm 18:5a (NETS)	Psalm 18:5 (English Elpenor)
Their voice has gone out to all the earth, and their words to the ends of the world.	Their sound went out to all the earth, and to the ends of the world their utterances.	Their voice is gone out into all the earth, and their words to the ends of the world.

Romans 10:19b (NETParallel Greek)	Deuteronomy 32:21b (Septuagint BLB)	Deuteronomy 32:21b (Septuagint Elpenor)
ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς	κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς	κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς
Romans 10:19b (NET)	Deuteronomy 32:21b (NETS)	Deuteronomy 32:21b (English Elpenor)
I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.	So I will make them jealous with what is no nation, provoke them with a nation lacking understanding.	and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding.

Romans 10:20b (NETParallel Greek)	Isaiah 65:1a (Septuagint BLB)	Isaiah 65:1a (Septuagint Elpenor)
εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν	ἐμφανὴς ἐγενόμην τοῗς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῗς ἐμὲ μὴ ἐπερωτῶσιν	ΕΜΦΑΝΗΣ ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν
Romans 10:20b (NET)	Isaiah 65:1a (NETS)	Isaiah 65:1a (English Elpenor)
I was found by those who did not seek me; I became well known to those who did not ask for me.	I became visible to those who were not seeking me; I was found by those who were not inquiring about me.	I became manifest to them that asked not for me; I was found of them that sought me not:

Romans 10:21b (NETParallel Greek)	Isaiah 65:2a (Septuagint BLB)	Isaiah 65:2a (Septuagint Elpenor)
ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖρας μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	ἐξεπέτασα τὰς χεῗράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα
Romans 10:21b (NET)	Isaiah 65:2a (NETS)	Isaiah 65:2a (English Elpenor)
All day long I held out my hands to this disobedient and stubborn people!	I stretched out my hands all day long to a disobedient and contrary people,	I have stretched forth my hands all day to a disobedient and gainsaying people,

Tables comparing Psalm 19:4; Deuteronomy 32:21; Isaiah 65:1 and 65:2 in the Tanakh, KJV and NET, and tables comparing Psalm 19:4 (18:5); Deuteronomy 32:21; Isaiah 65:1 and 65:2 in the Greek of in the Septuagint (BLB and Elpenor), and tables of Acts 13:44, 45; Romans 10:1; 10:19, 20; Acts 13:46; Romans 9:3 and John 15:7, 8 comparing the NET and KJV follow.

Psalm 19:4 (Tanakh)	Psalm 19:4 (KJV)	Psalm 19:4 (NET)
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,	Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,	Yet its voice echoes throughout the earth; its words carry to the distant horizon. In the sky he has pitched a tent for the sun.

Psalm 19:4 (Septuagint BLB)	Psalm 18:5, 6a (Septuagint Elpenor)
εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ	εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν (18:6a) ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ
Psalm 18:5 (NETS)	Psalm 18:5, 6a (English Elpenor)
Their sound went out to all the earth, and to the ends of the world their utterances. In the sun he pitched his covert,	Their voice is gone out into all the earth, and their words to the ends of the world. (18:6a) In the sun he has set his tabernacle;

Deuteronomy 32:21 (Tanakh)	Deuteronomy 32:21 (KJV)	Deuteronomy 32:21 (NET)
They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.	They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.	They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them.

Deuteronomy 32:21 (Septuagint BLB)	Deuteronomy 32:21 (Septuagint Elpenor)
αὐτοὶ παρεζήλωσάν με ἐπ᾽ οὐ θεῷ παρώργισάν με ἐν τοῗς εἰδώλοις αὐτῶν κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς	αὐτοὶ παρεζήλωσάν με ἐπ᾿ οὐ Θεῷ, παρώξυνάν με ἐν τοῖς εἰδώλοις αὐτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾿ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς
Deuteronomy 32:21 (NETS)	Deuteronomy 32:21 (English Elpenor)
They made me jealous with what is no god, provoked me with their idols. So I will make them jealous with what is no nation, provoke them with a nation lacking understanding.	They have provoked me to jealousy with [that which is] not God, they have exasperated me with their idols; and I will provoke them to jealousy with them that are no nation, I will anger them with a nation void of understanding.

Isaiah 65:1 (Tanakh)	Isaiah 65:1 (KJV)	Isaiah 65:1 (NET)
I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.	I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.	“I made myself available to those who did not ask for me; I appeared to those who did not look for me. I said, ‘Here I am! Here I am!’ to a nation that did not invoke my name.

Isaiah 65:1 (Septuagint BLB)	Isaiah 65:1 (Septuagint Elpenor)
ἐμφανὴς ἐγενόμην τοῗς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῗς ἐμὲ μὴ ἐπερωτῶσιν εἶπα ἰδού εἰμι τῷ ἔθνει οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα	ΕΜΦΑΝΗΣ ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. εἶπα· ἰδού εἰμι τῷ ἔθνει, οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα
Isaiah 65:1 (NETS)	Isaiah 65:1 (English Elpenor)
I became visible to those who were not seeking me; I was found by those who were not inquiring about me. I said, “Here I am,” to the nation that did not call my name.	I became manifest to them that asked not for me; I was found of them that sought me not: I said, Behold, I am [here], to a nation, who called not on my name.

Isaiah 65:2 (Tanakh)	Isaiah 65:2 (KJV)	Isaiah 65:2 (NET)
I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts;	I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts;	I spread out my hands all day long to my rebellious people, who lived in a way that is morally unacceptable, and who did what they desired.

Isaiah 65:2 (Septuagint BLB)	Isaiah 65:2 (Septuagint Elpenor)
ἐξεπέτασα τὰς χεῗράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ ἀλλ᾽ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν	ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ, ἀλλ᾿ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν
Isaiah 65:2 (NETS)	Isaiah 65:2 (English Elpenor)
I stretched out my hands all day long to a disobedient and contrary people, who did not walk in a true way but after their own sins.	I have stretched forth my hands all day to a disobedient and gainsaying people, to them that walked in a way that was not good, but after their sins.

Acts 13:44, 45 (NET)	Acts 13:44, 45 (KJV)
On the next Sabbath almost the whole city assembled together to hear the word of the Lord.	And the next sabbath day came almost the whole city together to hear the word of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ \|κυρίου\|	τω δε ερχομενω σαββατω σχεδον πασα η πολις συνηχθη ακουσαι τον λογον του θεου	τω τε ερχομενω σαββατω σχεδον πασα η πολις συνηχθη ακουσαι τον λογον του θεου

But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what Paul was saying by reviling him.

But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες	ιδοντες δε οι ιουδαιοι τους οχλους επλησθησαν ζηλου και αντελεγον τοις υπο του παυλου λεγομενοις αντιλεγοντες και βλασφημουντες	ιδοντες δε οι ιουδαιοι τους οχλους επλησθησαν ζηλου και αντελεγον τοις υπο του παυλου λεγομενοις αντιλεγοντες και βλασφημουντες

Romans 10:1 (NET)	Romans 10:1 (KJV)
Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation.	Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν	αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν	αδελφοι η μεν ευδοκια της εμης καρδιας και η δεησις η προς τον θεον υπερ του ισραηλ εστιν εις σωτηριαν

Romans 10:19, 20 (NET)	Romans 10:19, 20 (KJV)
But again I ask, didn’t Israel understand? First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.”	But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρῶτος Μωϋσῆς λέγει· ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς	αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας	αλλα λεγω μη ουκ εγνω ισραηλ πρωτος μωυσης λεγει εγω παραζηλωσω υμας επ ουκ εθνει επι εθνει ασυνετω παροργιω υμας

And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.”

But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει· εὑρέθην [ἐν] τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν	ησαιας δε αποτολμα και λεγει ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν	ησαιας δε αποτολμα και λεγει ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Acts 13:46 (NET)	Acts 13:46 (KJV)
Both Paul and Barnabas replied courageously, “It was necessary to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we are turning to the Gentiles.	Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
παρρησιασάμενοι τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν· ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη	παρρησιασαμενοι δε ο παυλος και ο βαρναβας ειπον υμιν ην αναγκαιον πρωτον λαληθηναι τον λογον του θεου επειδη δε απωθεισθε αυτον και ουκ αξιους κρινετε εαυτους της αιωνιου ζωης ιδου στρεφομεθα εις τα εθνη	παρρησιασαμενοι δε ο παυλος και ο βαρναβας ειπον υμιν ην αναγκαιον πρωτον λαληθηναι τον λογον του θεου επειδη δε απωθεισθε αυτον και ουκ αξιους κρινετε εαυτους της αιωνιου ζωης ιδου στρεφομεθα εις τα εθνη

Romans 9:3 (NET)	Romans 9:3 (KJV)
For I could wish that I myself were accursed—cut off from Christ—for the sake of my people, my fellow countrymen,	For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἠυχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα	ηυχομην γαρ αυτος εγω αναθεμα ειναι απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα	ευχομην γαρ αυτος εγω αναθεμα ειναι απο του χριστου υπερ των αδελφων μου των συγγενων μου κατα σαρκα

John 15:7, 8 (NET)	John 15:7, 8 (KJV)
If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.	If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ρήματα μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε, καὶ γενήσεται ὑμῖν	εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν	εαν μεινητε εν εμοι και τα ρηματα μου εν υμιν μεινη ο εαν θελητε αιτησεσθε και γενησεται υμιν

My Father is honored by this, that you bear much fruit and show that you are my disciples.

Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί	εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται	εν τουτω εδοξασθη ο πατηρ μου ινα καρπον πολυν φερητε και γενησεσθε εμοι μαθηται