The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. Jesus prayed (John 17:7, 8 NET):
Now they understand that everything you have given me comes from you, because I have given them the words you have given me. They accepted them and really understand that I came from you, and they believed that you sent me.
The Greek words translated understand were ἔγνωκαν and ἔγνωσαν respectively, forms of γινώσκω. None of the rulers of this age understood (ἔγνωκεν, another form of γινώσκω) [the wisdom of God], Paul wrote believers in Corinth. If they had known (ἔγνωσαν, a form of γινώσκω) it, they would not have crucified the Lord of glory.[2]
Paul may have meant that—if they had understood—the demonic rulers (ἀρχόντων, a form of ἄρχων) or their human followers would not have crucified Jesus so that the scriptures that say it must happen this way[3] would have failed,[4] rather than that these rulers would have embraced Jesus as Lord (yehôvâh) and Christ (mâshı̂yach). Still I think there is much to be gained by contrasting the disciples understanding to its negation. Righteous Father, Jesus prayed, even if the world does not know (ἔγνω, another form of γινώσκω) you, I know (ἔγνων, another form of γινώσκω) you, and these men know (ἔγνωσαν, a form of γινώσκω) that you sent me.[5]
When the chief priests and the Pharisees heard [Jesus’] parables, they realized (ἔγνωσαν, a form of γινώσκω) that he was speaking about them.[6] But they didn’t understand that the Father had sent Jesus. Now they wanted to arrest him (but they feared the crowd), because they realized (ἔγνωσαν, a form of γινώσκω) that he told this parable against them. So they left him and went away.[7] Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized (ἔγνωσαν, a form of γινώσκω) he had told this parable against them. But they were afraid of the people.[8]
John recorded the suspicion of some of the residents of Jerusalem, who in a sense forced their rulers’ hand to prove that they did not secretly regard Jesus as the Christ: Then some of the residents of Jerusalem began to say, “Isn’t this the man they are trying to kill? Yet here he is, speaking publicly, and they are saying nothing to him. Do the ruling authorities really know (ἔγνωσαν, a form of γινώσκω) that this man is the Christ?[9]
The following table contrasts those who did not understand that the Father sent Jesus and those who did:
| John 8:25-27 (NET) | John 16:1-4a (NET) |
| So they said to him, “Who are you?” Jesus[10] replied, “What I have told you from the beginning. | “I have told you all these things so that you will not fall away. |
| I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak[11] to the world.” | They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God. |
| (They did not understand [ἔγνωσαν, a form of γινώσκω] that he was telling them about his Father.) | They will do[12] these things because they have not known (ἔγνωσαν, a form of γινώσκω) the Father or me. |
| But I have told you these things so that when their[13] time comes, you will remember that I told you about them. |
Jesus explained why his disciples’ understanding differed from that of most in Israel: I have given them the words you have given me. Even this may become clearer with contrast (Matthew 13:10-17 NET Table):
Then the disciples came to [Jesus] and said,[14] “Why do you speak to them in parables?” He replied, “You have been given the opportunity to know (γνῶναι, another form of γινώσκω) the secrets of the kingdom of heaven, but they have not. For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, a form of συνίημι). And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully yet will never understand (συνῆτε, another form of συνίημι), you will look closely yet will never comprehend. 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 (συνῶσιν, another form of συνίημι) with their hearts and turn, and I would heal them.’
“But your eyes are blessed because they see, and your ears because they hear.[15] For I tell you the truth, many prophets and righteous people longed to see what you see but did not see[16] it, and to hear what you hear but did not hear it.”
Jesus’ disciples were not only given the words Jesus’ Father gave to Him: They accepted them and really understand that I came from you, and they believed that you sent me. The Greek word translated accepted was ἔλαβον (a form of λαμβάνω). John had described Jesus as follows (John 1:10-13 NET):
He was in the world, and the world was created by him, but the world did not recognize (ἔγνω, another form of γινώσκω) him. He came to what was his own, but his own people did not receive (παρέλαβον, a form of παραλαμβάνω) him. But to all who have received (ἔλαβον, a form of λαμβάνω) him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.
John also recorded Jesus’ description of his own death and resurrection (John 10:17, 18 NET):
This is why the Father loves me – because I lay down my life, so that I may take (λάβω, another form of λαμβάνω) it back again. No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take (λαβεῖν, another form of λαμβάνω) it back again. This commandment I received (ἔλαβον, a form of λαμβάνω) from my Father.
Though accepted and received may sound passive[17] in English, I think this translation is a matter of politeness. All three Greek forms of λαμβάνω above (λάβω, λαβεῖν and ἔλαβον) are active verbs: So they took (ἔλαβον, a form of λαμβάνω) branches of palm trees;[18] they took (ἔλαβον, a form of λαμβάνω) his clothes and made four shares[19] and they took (ἔλαβον, a form of λαμβάνω) Jesus’ body and wrapped it, with the aromatic spices.[20] Jesus’ disciples took the words (ρήματα, a form of ῥῆμα) He gave them and kept (τετήρηκαν, a form of τηρέω) them: and they have kept thy word (λόγον, a form of λόγος).[21] I feel justified equating the words (ρήματα) they took with the word (λόγον) they kept because Jesus also prayed: I have given them your word (λόγον, a form of λόγος).[22]
I found two passive forms of λαμβάνω in the New Testament for contrast. The first is admittedly subtle (1 Timothy 4:1-5 NET):
Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared. They will prohibit marriage and require abstinence from foods that God created to be received[23] (μετάλημψιν) with thanksgiving by those who believe and know[24] the truth. For every creation of God is good and no food [literally, nothing] is to be rejected if it is received (λαμβανόμενον, another form of λαμβάνω) with thanksgiving. For it is sanctified by God’s word and by prayer.
The translations of the noun μετάλημψιν to be received and the passive verb λαμβανόμενον is received confused me some, not that I have a better translation of μετάλημψιν to offer. Perhaps the passiveness with which this food is received is clarified by Paul’s teaching to believers in Corinth (1 Corinthians 10:25-29a NET).
Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s. If[25] an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. But if someone says to you, “This is from a sacrifice,”[26] do not eat, because of the one who told you and because of conscience –[27] I do not mean yours but the other person’s.
The second example is more explicit, contrasting a passive form λαμβανόμενος directly with an active form λαμβάνει.
| Hebrews 5:1 (NET) | Hebrews 5:4 (NET) |
| For every high priest is taken (λαμβανόμενος, another form of λαμβάνω) from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. | And no one assumes (λαμβάνει, another form of λαμβάνω; KJV: taketh) this honor on his own initiative, but only when called[28] to it by God, as in fact[29] Aaron[30] was. |
Jesus’ disciples actively took the words He gave them as they were, words from the Father, and really understand, Jesus prayed, that I came from you, and they believed that you sent me. I admit I’ve wasted too much time wondering what esoteric words the Father knew and gave to Jesus and Jesus knew and gave to his disciples, blind to the fact that they are Jesus’ understanding, given by the Holy Spirit, while studying the Hebrew scriptures. These words are what Jesus learned as He increased in[31] wisdom and in stature, and in favor with God and with people.[32] And his understanding of these words, are recorded in the Gospel narratives of the New Testament.
Tables comparing the Greek of Matthew 13:14b with Isaiah 6:9b, and Matthew 13:15 with Isaiah 6:10 in the Septuagint (BLB and Elpenor), and tables of Luke 20:19; John 7:26; 8:25, 26; 16:3, 4; Matthew 13:10; 13:16, 17; John 12:13; 19:23; 19:40; 17:6; 1 Timothy 4:3; 1 Corinthians 10:27, 28; Hebrews 5:4 and Luke 2:52 comparing the NET and KJV follow.
| Matthew 13:14b (NET Parallel Greek) | 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) | Esaias 6:9b (NETS) | Isaiah 6:9 (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. |
| Matthew 13:15 (NET Parallel Greek) | 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) | Esaias 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. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾿ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην | και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν τον λαον εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν | και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτος ἐστιν ὁ χριστός | και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος | και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν | ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν | ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν |
| I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.” | I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν, ἀλλ᾿ ὁ πέμψας με ἀληθής ἐστιν, καγὼ ἃ ἤκουσα παρ᾿ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον | πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον | πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον |
| John 16:3, 4 (NET) | John 16:3, 4 (KJV) |
| They will do these things because they have not known the Father or me. | And these things will they do unto you, because they have not known the Father, nor me. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ | και ταυτα ποιησουσιν υμιν οτι ουκ εγνωσαν τον πατερα ουδε εμε | και ταυτα ποιησουσιν οτι ουκ εγνωσαν τον πατερα ουδε εμε |
| But I have told you these things so that when their time comes, you will remember that I told you about them.
“I did not tell you these things from the beginning because I was with you. |
But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν. Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾿ ὑμῶν ἤμην | αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην | αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς | και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις | και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις |
| Matthew 13:16, 17 (NET) | Matthew 13:16, 17 (KJV) |
| “But your eyes are blessed because they see, and your ears because they hear. | But blessed are your eyes, for they see: and your ears, for they hear. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα |ὑμῶν| ὅτι ἀκούουσιν | υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει | υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει |
| For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.” | For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν | αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν | αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ καὶ ἐκραύγαζον ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ Ἰσραήλ | ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου ο βασιλευς του ισραηλ | ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου βασιλευς του ισραηλ |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. (ἦν δὲ ὁ χιτὼν ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι᾿ ὅλου.) | οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αρραφος εκ των ανωθεν υφαντος δι ολου | οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αραφος εκ των ανωθεν υφαντος δι ολου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν | ελαβον ουν το σωμα του ιησου και εδησαν αυτο οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν | ελαβον ουν το σωμα του ιησου και εδησαν αυτο εν οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἐφανέρωσα σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκας μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καμοὶ αὐτοὺς ἔδωκας καὶ τὸν λόγον σου τετήρηκαν | εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν | εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν | κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν | κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν | ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν | ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν |
| But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – | But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof: |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτον ἐστιν, μὴ ἐσθίετε δι᾿ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν | εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης | εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ καθώσπερ καὶ Ἀαρών | και ουχ εαυτω τις λαμβανει την τιμην αλλα ο καλουμενος υπο του θεου καθαπερ και ο ααρων | και ουχ εαυτω τις λαμβανει την τιμην αλλα καλουμενος υπο του θεου καθαπερ και ααρων |
| Luke 2:52 (NET) | Luke 2:52 (KJV) |
| And Jesus increased in wisdom and in stature, and in favor with God and with people. | And Jesus increased in wisdom and stature, and in favour with God and man. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις | και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις | και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις |
[4] It occurs to me that this is another oblique reference to the partial hardening of Israel which played such an integral role in the fulfillment of the Scriptures.
[8] Luke 20:19 (NET) The NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὸν λαόν (KJV: the people) here. The Byzantine Majority Text did not.
[9] John 7:25, 26 (NET) The Stephanus Text Receptus and Byzantine Majority Text had αληθως (KJV: very) preceding Christ. The NET parallel Greek text and NA28 did not.
[10] The Stephanus Text Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA28 did not.
[11] The NET parallel Greek text and NA28 had λαλῶ here, where the Stephanus Text Receptus and Byzantine Majority Text had λεγω.
[12] The Stephanus Textus Receptus had υμιν following do (KJV: unto you). The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[13] The NET parallel Greek text and NA28 had αὐτῶν here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).
[14] The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.
[15] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουει.
[16] The NET parallel Greek text and NA28 had εἶδαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδον.
[17] The Greek lexicon online lists the English translations of passive forms of λαμβάνω as follows: “to assume (consequences for), to attain (distinction), to be given, to be subjected to, to receive, to receive into one’s care, to undergo, experience.”
[23] The NET Parallel Greek text and NA28 had μετάλημψιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεταληψιν.
[24] The NET Parallel Greek text had ἐπεγνωκόσι here, where where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἐπεγνωκόσιν.
[25] The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) near the beginning of this clause. The NET parallel Greek text and NA28 did not.
[26] The NET parallel Greek text and NA28 had ἱερόθυτον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλοθυτον (KJV: sacrifice unto idols).
[27] The Stephanus Textus Receptus and Byzantine Majority Text had του γαρ κυριου η γη και το πληρωμα αυτης (KJV: for the earth is the Lord’s, and the fulness thereof) here. The NET parallel Greek text and NA28 did not.
[28] The Stephanus Textus Receptus had the article ο preceding called. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[29] The NET parallel Greek text and NA28 had καθώσπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθαπερ (KJV: as was).
[30] The Stephanus Textus Receptus had the article ο preceding Aaron. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[31] The NET parallel Greek text and NA28 had ἐν τῇ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.