Exploration, Part 10

I shared the previous essay with my Pastor. “Jesus didn’t call his hearers/followers actors,” he said. That’s true. He called their teachers and leaders actors. That the term also applied to his hearers/followers was my inference from Jesus’ words to the Jews who had believed him1 (and continued to believe Him). The Greek words translated who had believed were τοὺς πεπιστευκότας, a participle of πιστεύω in the perfect tense:

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

“If you abide in my word,” Jesus said despite their continuing faith, “you are truly my disciples, and you will know the truth, and the truth will set you free.”2

The Greek is: ἐὰν ὑμεῖς μείνητε (if [or, “whenever”] you [plural] abide), a form of μένω in the aorist tense: “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence’, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.”3

It is in the active voice: “Grammatical voice indicates whether the subject [plural you] is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.”4 And μείνητε is in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”5 According to the Koine Greek Lexicon online μείνητε, a form of μένω means: “to remain, stay; to live, dwell, lodge; to adhere to and not contravene; to abide, continue, remain; to remain, last, persist, continue to live; to remain in force; to endure, bear with; to wait for.”

Where are you to remain, stay, to live, dwell, lodge, to abide, continue? What are you to adhere to and not contravene, to endure, bear with, to wait for? What will persist, continue to live, remain in force? The next words are ἐν τῷ λόγῳ τῷ ἐμῷ (“in the word of mine”): Jesus’ understanding of the Scriptures, illuminated by, but not limited to, the words which are highlighted in red in a red letter edition of the New Testament.

The very next word in this wordstring is the adverb ἀληθῶς (ESV: truly). The ESV translators assumed that ἀληθῶς modified ἐστε (ESV: you are) rather than μείνητε (ESV: abide). I want to consider the other occurrences of ἀληθῶς in John’s writing along with their translations in the ESV.

Reference

ESV

NA28

John 4:42

They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world [Table].”

τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου

John 6:14

When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world [Table]!”

Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον

Here, in both occurrences the adverb ἀληθῶς (ESV: indeed) modifies ἔστιν (ESV: is), the verb it follows.

Reference

ESV

NA28

John 7:26

And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ [Table]?

καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός

Here, the adverb ἀληθῶς (ESV: really) precedes the verb it modifies ἔγνωσαν (ESV: know).

Reference

ESV

NA28

John 7:40

When6 they heard these words,7 some of the people said, “This really is the Prophet.”

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης

Here again, the adverb ἀληθῶς (ESV: really) modifies ἔστιν (ESV: is), the verb it follows.

Reference

ESV

NA28

John 17:8

For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας

Here, too, the adverb ἀληθῶς (ESV: in truth) modifies the verb it follows, ἔγνωσαν (ESV: theyhave come to know).

Reference

ESV

NA28

John 1:47

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”

Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν

Here it is fairly clear that ἀληθῶς (ESV: indeed) modifies ἔστιν (ESV: there is; e.g., “there is truly no deceit”) rather than λέγει (ESV: said; e.g., “said truly”). But since ἀληθῶς actually occurs between ἴδε (ESV: Behold) and Ἰσραηλίτης (ESV: an Israelite), the translators treated it like a defining characteristic of a true Israelite as much as Jesus’ description of Nathanael. So, I’ll return now with these examples to John 8:31.

Reference

ESV

NA28

John 8:31

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,

Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε

The comma between ἐν τῷ λόγῳ τῷ ἐμῷ (ESV: in my word) and ἀληθῶς (ESV: truly) is not original to the Greek manuscripts. The placement of ἀληθῶς (ESV: truly) seems to function like a conjunction, coordinating and qualifying both clauses: If you abide in my wordtruly μαθηταί μού (ESV: my disciples) ἐστε (ESV: you are). The occurrence of ἀληθῶς in 1 John 2:5 is similar.

Reference

ESV

NA28

1 John 2:5

but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:

ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται· ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν

“But whoever keeps his word truly in him the love of God is perfected.” Peter offered us a profound example of not abiding in Jesus’ word truly.

Matthew 16:21, 22 (ESV)

Mark 8:31, 32 (ESV)

From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again [Table].
And he said this plainly.
And Peter took him aside and began to rebuke him, And Peter took him aside and began to rebuke him.
saying, “Far be it from you, Lord! This shall never happen to you.”

Jesus’ word to the Jews who had believed him8 (and continued to believe Him) continued: and you will know the truth, and the truth will set you free.”9 The Greek was καὶ γνώσεσθε, a form of the verb γινώσκω in the future tense and indicative mood (ESV: and you will know). It is a statement of fact, a promise from Jesus, but it is also in the middle voice.

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

The 2nd person plural you have something to do with the fulfillment of this promise; namely, abide in Jesus’ word truly, even as the work of an actor if necessary, playing a character by obeying a rule, before Jesus has made you one spirit with Him. What will you know if you abide in Jesus’ word truly? τὴν ἀλήθειαν (ESV: the truth), an accusative form of ἀλήθεια. You will know the only true (ἀληθινὸν, a form of ἀληθινός) God, and Jesus Christ whom [He has] sent.10I am the way, and the truth (ἀλήθεια), and the life,” Jesus said. “No one comes to the Father except through me.”11 [A]nd the truth (καὶ ἀλήθεια) will set you free (ἐλευθερώσει ὑμᾶς). For our freedom Christ has us set free, therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.12

And here is a glimpse of other truth that can be gained from abiding in Jesus’ word truly; namely, the truth about you, specifically your enslavement to sin. But here, like Peter, the Jews who had believed him13 did not abide in Jesus’ word truly (John 8:33-38 ESV):

They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]

Jesus answered them, “Truly, truly, I say to you, everyone who practices ( ποιῶν) sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. I speak of what14 I have seen with my15 Father, and you do what you have heard16 from your father.”17

Here again, though Jesus offered the Jews who had believed him18 another opportunity to abide in his word truly, they did not (John 8:39-41a ESV).

They answered him,19Abraham is our father.” Jesus said to them, “If you were20 Abraham’s children, you would21 be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth (τὴν ἀλήθειαν) that I heard from God. This is not what Abraham did. You are doing the works your father did.”

Again, they did not abide in Jesus’ word truly (John 8:41b-43):

They said22 to him, “We were not born of sexual immorality (πορνείας, a form of πορνεία). We have one Father—even God.” Jesus said to them,23 “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me [Table]. Why do you not understand what I say? It is because you cannot bear to hear my word.

Jesus was less patient with Peter, with whom He had spent much more time, when Peter refused to abide in Jesus’ word truly.

Matthew 16:23 (ESV)

Mark 8:33 (ESV)

But he turned  But turning 
and seeing his disciples, he rebuked Peter
and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man [Table].” and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man [Table].”

Eventually Jesus told the Jews who had believed him24 plainly (John 8:44, 45, 47 ESV):

You are of your father the devil, and your will (θέλετε, a form of the verb θέλω) is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies [Table]. But because I tell the truth, you do not believe me…Whoever is of God (ἐκ τοῦ θεοῦ) hears the words of God (τοῦ θεοῦ). The reason why you do not hear them is that you are not of God (ἐκ τοῦ θεοῦ οὐκ ἐστέ; e.g., at the then present time).”

To call Peter Satan, and to say to the Jews who had believed him,25 You are of your father the devil, truly, I infer that Jesus addressed the old self (τὸν παλαιὸν ἄνθρωπον, aka “the old man”), which belongs to your former manner of life and is corrupt through deceitful desires.26 No new self (τὸν καινὸν ἄνθρωπον, aka “the new man”), created after the likeness of God in true righteousness and holiness,27 existed yet but Jesus.

Only Jesus was free to serve in the new way of the Spirit (ἐν καινότητι πνεύματος),28 while everyone else served in the old way of the written code,29 whether the law, the teaching of the scribes and Pharisees or Jesus’ commands. They were actors by definition, playing a role by obeying rules, no matter how sincerely. Every act of obedience was an act, a determined effort that was contrary to their true nature and actual character until Jesus’ death, resurrection, ascension and the giving of the Holy Spirit.

I continued to be an actor for far too long even after I was born from above, not of blood nor of the will of the flesh nor of the will of man, but of God,30 until I learned the new covenant from the Lord. For our freedom Christ has us set free, therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.31 As Jesus said, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.32 The result ( καρπὸς) of the Holy Spirit is a continuous infusion of God’s own (Galatians 5:22b, 23 ESV):

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

In other words (Matthew 5:48 EXP8):

You will be perfect, therefore, as your heavenly Father is perfect [Table].

Paul relayed part of that perfection to foolish Galatians who attempted to be perfected by the flesh (Galatians 5:24 ESV):

And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

The Greek is οἱ δὲ, And those, τοῦ Χριστοῦ, “of Christ” (the ESV translation—who belong to Christ Jesus—accentuates the possessive aspect of the genitive τοῦ Χριστοῦ), τὴν σάρκα, the flesh, ἐσταύρωσαν, “they” have crucified, σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις, “along with the ‘suffering, misfortune, passion’ and the ‘desire, longing, craving (in a good or bad sense); lust, concupiscence, coveting, a longing (esp. for what is forbidden); something desired in order to possess.’”

This is not a debatable point for those “of Christ” but something to receive through faith:

We know that our old self ( παλαιὸς ἡμῶν ἄνθρωπος; NET: our old man) was crucified with him (συνεσταυρώθη, a passive form of συσταυρόω) in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.33

After He corrected Peter’s thinking—you are not setting your mind on the things of God, but on the things of man [Table]34—Jesus continued (Mark 8:34-38 ESV):

And calling the crowd to him with his disciples, he said to them, “If anyone35 would come after36 me, let him deny himself and take up his cross and follow me. For whoever would37 save his life (τὴν ψυχὴν αὐτοῦ) will lose it, but whoever loses38 his39 life (τὴν ψυχὴν αὐτοῦ) for my sake and the gospel’s will save40 it. For what does it profit41 a man to gain42 the whole world and forfeit43 his soul (τὴν ψυχὴν αὐτοῦ)? For44 what can a man give45 in return for his soul (τὴν ψυχὴν αὐτοῦ)? For46 whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

The Greek words translated let him deny himself were ἀπαρνησάσθω ἑαυτὸν. The phrase is a little redundant but abundantly clear: ἀπαρνησάσθω, an imperative form of ἀπαρνέομαι, a command in the middle voice, means: “to deny, disown, abstain, renounce, reject, refuse” oneself. The reflexive pronoun ἑαυτὸν in the accusative case emphasizes that this denial is not a denial of things but explicitly himself (oneself), the direct object of the verb (NET: he must deny himself), rather than the indirect object (e.g., he must deny himself this, that or the other thing).

Jesus’ example, contemplating his own crucifixion, comes again to mind here (John 12:27, 28a ESV).

“Now is my soul ( ψυχή μου) troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.”

Then privately He prayed to his Father (Mark 14:36 NET):

“Abba, Father, all things are possible for you. Take this cup away from me. Yet not what I will, but what you will.”

This is hypocrisy according to the “more general meaning that we use today: ‘a person who acts in contradiction to his or her stated beliefs or feelings.’”47 And that should tell you everything you need to know about the “more general meaning” of hypocrisy “that we use today.” Jesus did not act as an actor. He demonstrated righteousness in the flesh by denying Himself (Galatians 5:17, 18 ESV).

For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit, you are not under the law.

When I think of the desires of the flesh, I think mostly of sex, especially kinky sex. But the desire to live (or not to be tortured to death) is a more basic desire of the flesh. Despite this most desperate desire of Jesus’ flesh the night He was arrested, He by the Spirit retained the knowledge of God: all things are possible for you. He did not lie to his all-knowing Father about the desire of his flesh: Take this cup away from me. And He denied Himself completely: Yet not what I will (θέλω), but what you will. And the Spirit strengthened Him.

Matthew 26:51-54 (ESV)

Mark 14:46-49 (ESV)

Luke 22:49-53 (ESV)

John 18:10, 11 (ESV)

And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [Table] But how then should the Scriptures be fulfilled, that it must be so?”

And they laid hands48 on him49 and seized him. But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear.50 And Jesus said to them, “Have you come51 out as against a robber, with swords and clubs to capture me? Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.”

And when those who were around him saw what would follow, they said,52 “Lord, shall we strike with the sword?”53 And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, “No more of this!” And he touched his ear and healed him [Table]. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, “Have you come out54 as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”

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

Without taking anything away from the 2nd person plural μείνητε in the active voice, there is another possible way to understand Jesus’ instruction to the Jews who had believed him.55 The Greek words translated my word (τῷ λόγῳ τῷ ἐμῷ) in Jesus’ conditional statement If you abide in my word are in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.

It is possible to understand Jesus’ word as the means by which you abide: “If you abide by means of my word truly my disciples you are,” by oneness with his Spirit rather than as an actor obeying rules: Whoever is of God (ἐκ τοῦ θεοῦ) hears the words of God (τοῦ θεοῦ).56 This is what Paul called ὑπακοὴν πίστεως (Romans 1:5; 16:26), obedience of faith, to distinguish it from a righteousness pursued as if it were based on works.57 I’ll pick this up in another essay.

A table of the occurrences of ἀληθῶς in the New Testament from NA28 as translated in the ESV follows.

Examples of ἀληθῶς in the New Testament

Reference

ESV

NA28

Matthew 14:33

And those in the boat worshiped him, saying, “Truly you are the Son of God.”

οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ

Matthew 26:73

After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.”

Μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ· ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ

Matthew 27:54

When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”

Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες· ἀληθῶς θεοῦ υἱὸς ἦν οὗτος

Mark 14:70

But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.”

ὁ δὲ πάλιν ἠρνεῖτο. Καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ· ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ

Mark 15:39

And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”

Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν· ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν

Luke 9:27

But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.”

λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ

Luke 12:44

Truly, I say to you, he will set him over all his possessions.

ἀληθῶς λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν

Luke 21:3

And he said, “Truly, I tell you, this poor widow has put in more than all of them.

καὶ εἶπεν· ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν

John 1:47

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”

Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν

John 4:42

They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου

John 6:14

When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!”

Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον

John 7:26

And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ?

καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός

John 7:40

When they heard these words, some of the people said, “This really is the Prophet.”

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης

John 8:31

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,

Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε

John 17:8

For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.

ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας

Acts 12:11

When Peter came to himself, he said, “Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.”

Καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν· νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν [ὁ] κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων

1 Thessalonians 2:13

And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.

Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ’ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν

1 John 2:5

but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:

ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται· ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν

Tables comparing John 7:40; 8:38; 8:39; 8:41; Mark 8:34-38; 14:46-48; Luke 22:49 and 22:52 in the KJV and NET follow.

John 7:40 (NET)

John 7:40 (KJV)

When they heard these words, some of the crowd began to say, “This really is the Prophet!” Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.

John 7:40 (NET Parallel Greek)

John 7:40 (Stephanus Textus Receptus)

John 7:40 (Byzantine Majority Text)

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτος ἐστιν ἀληθῶς ὁ προφήτης πολλοι ουν εκ του οχλου ακουσαντες τον λογον ελεγον ουτος εστιν αληθως ο προφητης πολλοι ουν εκ του οχλου ακουσαντες τον λογον ελεγον ουτος εστιν αληθως ο προφητης

John 8:38 (NET)

John 8:38 (KJV)

I am telling you the things I have seen while with the Father; as for you, practice the things you have heard from the Father!” I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

John 8:38 (NET Parallel Greek)

John 8:38 (Stephanus Textus Receptus)

John 8:38 (Byzantine Majority Text)

ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε

John 8:39 (NET)

John 8:39 (KJV)

They answered him, “Abraham is our father!” Jesus replied, “If you are Abraham’s children, you would be doing the deeds of Abraham. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

John 8:39 (NET Parallel Greek)

John 8:39 (Stephanus Textus Receptus)

John 8:39 (Byzantine Majority Text)

ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς |ὁ| Ἰησοῦς· εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ |ἐ|ποιεῖτε απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν

John 8:41 (NET)

John 8:41 (KJV)

You people are doing the deeds of your father.” Then they said to Jesus, “We were not born as a result of immorality! We have only one Father, God himself.” Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

John 8:41 (NET Parallel Greek)

John 8:41 (Stephanus Textus Receptus)

John 8:41 (Byzantine Majority Text)

ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ· ἡμεῖς ἐκ πορνείας |οὐ γεγεννήμεθα|, ἕνα πατέρα ἔχομεν τὸν θεόν υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον

Mark 8:34-38 (NET)

Mark 8:34-38 (KJV)

Then Jesus called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me. And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.

Mark 8:34 (NET Parallel Greek)

Mark 8:34 (Stephanus Textus Receptus)

Mark 8:34 (Byzantine Majority Text)

Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς· εἴ τις θέλει ὀπίσω μου |ἀκολουθεῖν|, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι και προσκαλεσαμενος τον οχλον συν τοις μαθηταις αυτου ειπεν αυτοις οστις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι και προσκαλεσαμενος τον οχλον συν τοις μαθηταις αυτου ειπεν αυτοις οστις θελει οπισω μου ακολουθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι
For whoever wants to save his life will lose it, but whoever loses his life because of me and because of the gospel will save it. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.

Mark 8:35 (NET Parallel Greek)

Mark 8:35 (Stephanus Textus Receptus)

Mark 8:35 (Byzantine Majority Text)

ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν |αὐτοῦ| σῶσαι ἀπολέσει αὐτήν· ὃς δ᾿ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν |ἐμοῦ καὶ| τοῦ εὐαγγελίου σώσει αὐτήν ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου και του ευαγγελιου ουτος σωσει αυτην ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την εαυτου ψυχην ενεκεν εμου και του ευαγγελιου ουτος σωσει αυτην
For what benefit is it for a person to gain the whole world, yet forfeit his life? For what shall it profit a man, if he shall gain the whole world, and lose his own soul?

Mark 8:36 (NET Parallel Greek)

Mark 8:36 (Stephanus Textus Receptus)

Mark 8:36 (Byzantine Majority Text)

τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ τι γαρ ωφελησει ανθρωπον εαν κερδηση τον κοσμον ολον και ζημιωθη την ψυχην αυτου τι γαρ ωφελησει ανθρωπον εαν κερδηση τον κοσμον ολον και ζημιωθη την ψυχην αυτου
What can a person give in exchange for his life? Or what shall a man give in exchange for his soul?

Mark 8:37 (NET Parallel Greek)

Mark 8:37 (Stephanus Textus Receptus)

Mark 8:37 (Byzantine Majority Text)

τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου
For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.” Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Mark 8:38 (NET Parallel Greek)

Mark 8:38 (Stephanus Textus Receptus)

Mark 8:38 (Byzantine Majority Text)

ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων ος γαρ αν επαισχυνθη με και τους εμους λογους εν τη γενεα ταυτη τη μοιχαλιδι και αμαρτωλω και ο υιος του ανθρωπου επαισχυνθησεται αυτον οταν ελθη εν τη δοξη του πατρος αυτου μετα των αγγελων των αγιων ος γαρ εαν επαισχυνθη με και τους εμους λογους εν τη γενεα ταυτη τη μοιχαλιδι και αμαρτωλω και ο υιος του ανθρωπου επαισχυνθησεται αυτον οταν ελθη εν τη δοξη του πατρος αυτου μετα των αγγελων των αγιων

Mark 14:46-48 (NET)

Mark 14:46-48 (KJV)

Then they took hold of him and arrested him. And they laid their hands on him, and took him.

Mark 14:46 (NET Parallel Greek)

Mark 14:46 (Stephanus Textus Receptus)

Mark 14:46 (Byzantine Majority Text)

οἱ δὲ ἐπέβαλον τὰς χεῖρας αὐτῷ καὶ ἐκράτησαν αὐτόν οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον
One of the bystanders drew his sword and struck the high priest’s slave, cutting off his ear. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

Mark 14:47 (NET Parallel Greek)

Mark 14:47 (Stephanus Textus Receptus)

Mark 14:47 (Byzantine Majority Text)

εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον
Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?

Mark 14:48 (NET Parallel Greek)

Mark 14:48 (Stephanus Textus Receptus)

Mark 14:48 (Byzantine Majority Text)

Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με

Luke 22:49 (NET)

Luke 22:49 (KJV)

When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?” When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Luke 22:49 (NET Parallel Greek)

Luke 22:49 (Stephanus Textus Receptus)

Luke 22:49 (Byzantine Majority Text)

ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπαν· κύριε, εἰ πατάξομεν ἐν μαχαίρῃ ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα

Luke 22:52 (NET)

Luke 22:52 (KJV)

Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

Luke 22:52 (NET Parallel Greek)

Luke 22:52 (Stephanus Textus Receptus)

Luke 22:52 (Byzantine Majority Text)

Εἶπεν δὲ Ἰησοῦς πρὸς τοὺς παραγενομένους ἐπ᾿ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων

1 John 8:31a (ESV)

2 John 8:31b, 32 (ESV)

6 The Stephanus Textus Receptus and Byzantine Majority Text had πολλοι (KJV: Many) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

7 The NET parallel Greek text and NA28 had the plural τῶν λόγων τούτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular τον λογον (KJV: this saying).

8 John 8:31a (ESV)

9 John 8:32 (ESV)

10 John 17:3b (ESV)

11 John 14:6 (ESV)

12 Galatians 5:1b (EXP1) Table

13 John 8:31a (ESV)

14 The NET parallel Greek text and NA28 had here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο (KJV: that which).

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

16 The NET parallel Greek text and NA28 had ἠκούσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο εωρακατε (KJV: which ye have seen).

18 John 8:31a (ESV)

19 The NET parallel Greek text and NA28 had καὶ εἶπαν preceding him (KJV: unto him), where the Stephanus Textus Receptus and Byzantine Majority Text had και ειπον (KJV: and said).

20 The NET parallel Greek text and NA28 had ἐστε here (NET: you are), where the Stephanus Textus Receptus and Byzantine Majority Text had ητε (KJV: ye were).

21 The Stephanus Textus Receptus and Byzantine Majority Text had αν at the end of this clause. The NET parallel Greek text and NA28 did not.

22 The Stephanus Textus Receptus and Byzantine Majority Text had ειπον ουν (KJV: Then said they) here, where NA28 had Εἶπαν [οὖν], and the NET parallel Greek text had simply εἶπαν.

23 The Stephanus Textus Receptus and Byzantine Majority Text had ουν here (not translated in the KJV). The NET parallel Greek text and NA28 did not.

24 John 8:31a (ESV)

25 Ibid.

26 Ephesians 4:22b (ESV)

27 Ephesians 4:24b (ESV)

28 Romans 7:6b (ESV)

29 Romans 7:6c (ESV)

30 John 1:13b (ESV)

31 Galatians 5:1b (EXP1) Table

32 John 14:26 (ESV) Table

33 Romans 6:6 (ESV)

34 Mark 8:33b (ESV)

35 The NET parallel Greek text and NA28 had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις (KJV: Whosoever).

36 The NET parallel Greek text and NA28 had ἀκολουθεῖν here, an infinitive form of ἀκολουθέω, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν, an infinitive form of ἔρχομαι.

37 The NET parallel Greek text and NA28 had ἐὰν preceding would (NET: wants; KJV: will), where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

39 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had αὐτοῦ following life, where the Byzantine Majority Text had εαυτου preceding it.

40 The Stephanus Textus Receptus and Byzantine Majority Text had ουτος (KJV: the same) preceding save. The NET parallel Greek text and NA28 did not.

41 The NET parallel Greek text and NA28 had ὠφελεῖ (NET: benefit is it) here, a form of ὠφελέω in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ωφελησει (KJV: shall it profit) in the future tense.

42 The NET parallel Greek text and NA28 had κερδῆσαι here, an infinitive form of κερδαίνω, where the Stephanus Textus Receptus and Byzantine Majority Text had εαν κερδηση (KJV: if he shall gain) in the aorist tense and subjunctive mood.

43 The NET parallel Greek text and NA28 had ζημιωθῆναι here, an infinitive form of ζημιόω, where the Stephanus Textus Receptus and Byzantine Majority Text had ζημιωθη (KJV: lose) in the subjunctive mood.

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

45 The NET parallel Greek text and NA28 had δοῖ here, a form of δίδωμι in the 2nd aorist tense and subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had δωσει (KJV: shall…give) in the future tense and indicative mood.

46 The NET parallel Greek text and NA28 had ἐὰν (NET: if) here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

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

49 The NET parallel Greek text and NA28 had αὐτῷ (NET: of him) here, where the Stephanus Textus Receptus and Byzantine Majority Text had επ αυτον (KJV: on him).

51 The NET parallel Greek text and NA28 had ἐξήλθατε here, a form of ἐξέρχομαι in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had εξηλθετε (KJV: Are ye come out) in the 2nd aorist tense.

52 The NET parallel Greek text and NA28 had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον αυτω (KJV: said unto him).

55 John 8:31a (ESV)

56 John 8:47a (ESV)

57 Romans 9:32b (ESV) Table

Christianity, Part 6

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

In another essay I commented on the aggressive, if not violent, language of striving against the many seeking to enter a narrow door that might close at any moment: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door2 It sounds a lot like what the Zealots actually did to foment the events that led to the massacre of 70 AD.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Matthew 26:26-28 (ESV)

Mark 14:22-24 (ESV)

Luke 22:19, 20 (ESV)

1 Corinthians 11:23-26 (ESV)

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

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

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

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

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

Paul addressed this hardening: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.49 Concerned that the church in Ephesus might lose heart50 over what [he was] suffering for [them],51 he bowed his knees before the Father52that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith–that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.53

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

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

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

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

Matthew 13:14b (NET Parallel Greek Text) Table

Isaiah 6:9b (Septuagint BLB)

Isaiah 6:9b (Septuagint Elpenor)

ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε

Matthew 13:14b (NET)

Isaiah 6:9b (NETS)

Isaiah 6:9b (English Elpenor)

You will listen carefully yet will never understand, you will look closely yet will never comprehend. ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’. Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

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

Matthew 13:15 (NET Parallel Greek Text) Table

Isaiah 6:10 (Septuagint BLB)

Isaiah 6:10 (Septuagint Elpenor)

ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς

Matthew 13:15 (NET)

Isaiah 6:10 (NETS)

Isaiah 6:10 (English Elpenor)

For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’ For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

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

Isaiah 6:9 (Tanakh)

Isaiah 6:9 (KJV)

Isaiah 6:9 (NET)

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. He said, “Go and tell these people: “‘Listen continually, but don’t understand. Look continually, but don’t perceive.’

Isaiah 6:9 (Septuagint BLB)

Isaiah 6:9 (Septuagint Elpenor)

καὶ εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε καὶ εἶπε· πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε

Isaiah 6:9 (NETS)

Isaiah 6:9 (English Elpenor)

And he said, “Go, and say to this people: ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’. And he said, Go, and say to this people, Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

Isaiah 6:10 (Tanakh)

Isaiah 6:10 (KJV)

Isaiah 6:10 (NET)

Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Make the hearts of these people calloused; make their ears deaf and their eyes blind. Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

Isaiah 6:10 (Septuagint BLB)

Isaiah 6:10 (Septuagint Elpenor)

ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς

Isaiah 6:10 (NETS)

Isaiah 6:10 (English Elpenor)

For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Matthew 23:13 (NET)

Matthew 23:13 (KJV)

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

Matthew 23:13 (NET Parallel Greek)

Matthew 23:14 (Stepanus Textus Receptus)

Matthew 23:13 (Byzantine Majority Text)

Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν

Luke 22:51 (NET)

Luke 22:51 (KJV)

But Jesus said, “Enough of this!” And he touched the man’s ear and healed him. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

Luke 22:51 (NET Parallel Greek)

Luke 22:51 (Stephanus Textus Receptus)

Luke 22:51 (Byzantine Majority Text)

ἀποκριθεὶς δὲ |ὁ| Ἰησοῦς εἶπεν· ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν αποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον οαποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον

Luke 22:35, 36 (NET)

Luke 22:35, 36 (KJV)

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

Luke 22:35 (NET Parallel Greek)

Luke 22:35 (Stephanus Textus Receptus)

Luke 22:35 (Byzantine Majority Text)

Καὶ εἶπεν αὐτοῖς· ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν· οὐθενός και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουδενος και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουθενος
He said to them, “But now, the one who has a money bag must take it, and likewise a traveler’s bag too. And the one who has no sword must sell his cloak and buy one. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

Luke 22:36 (NET Parallel Greek)

Luke 22:36 (Stephanus Textus Receptus)

Luke 22:36 (Byzantine Majority Text)

εἶπεν δὲ αὐτοῖς· ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησατω το ιματιον αυτου και αγορασατω μαχαιραν ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησει το ιματιον αυτου και αγορασει μαχαιραν

Luke 22:38 (NET)

Luke 22:38 (KJV)

So they said, “Look, Lord, here are two swords.” Then he told them, “It is enough.” And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Luke 22:38 (NET Parallel Greek)

Luke 22:38 (Stephanus Textus Receptus)

Luke 22:38 (Byzantine Majority Text)

οἱ δὲ εἶπαν· κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· ἱκανόν ἐστιν οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν

John 6:57-59 (NET)

John 6:57-59 (KJV)

Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

John 6:57 (NET Parallel Greek)

John 6:57 (Stephanus Textus Receptus)

John 6:57 (Byzantine Majority Text)

καθὼς ἀπέστειλεν με ὁ ζῶν πατὴρ καγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κακεῖνος ζήσει δι᾿ ἐμέ καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε
This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.” This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

John 6:58 (NET Parallel Greek)

John 6:58 (Stephanus Textus Receptus)

John 6:58 (Byzantine Majority Text)

οὗτος ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα
Jesus said these things while he was teaching in the synagogue in Capernaum. These things said he in the synagogue, as he taught in Capernaum.

John 6:59 (NET Parallel Greek)

John 6:59 (Stephanus Textus Receptus)

John 6:59 (Byzantine Majority Text)

Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ

John 6:66 (NET)

John 6:66 (KJV)

After this many of his disciples quit following him and did not accompany him any longer. From that time many of his disciples went back, and walked no more with him.

John 6:66 (NET Parallel Greek)

John 6:66 (Stephanus Textus Receptus)

John 6:66 (Byzantine Majority Text)

Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾿ αὐτοῦ περιεπάτουν εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν

John 6:65 (NET)

John 6:65 (KJV)

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

John 6:65 (NET Parallel Greek)

John 6:65 (Stephanus Textus Receptus)

John 6:65 (Byzantine Majority Text)

καὶ ἔλεγεν· διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου

Matthew 26:26 (NET)

Matthew 26:26 (KJV)

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

Matthew 26:26 (NET Parallel Greek)

Matthew 26:26 (Stephanus Textus Receptus)

Matthew 26:26 (Byzantine Majority Text)

Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν· λάβετε φάγετε, τοῦτο ἐστιν τὸ σῶμα μου εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευλογησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

Mark 14:22 (NET)

Mark 14:22 (KJV)

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

Mark 14:22 (NET Parallel Greek)

Mark 14:22 (Stephanus Textus Receptus)

Mark 14:22 (Byzantine Majority Text)

Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· λάβετε, τοῦτο ἐστιν τὸ σῶμα μου και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

1 Corinthians 11:24-26 (NET)

1 Corinthians 11:24-26 (KJV)

and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.” And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

1 Corinthians 11:24 (NET Parallel Greek)

1 Corinthians 11:24 (Stephanus Textus Receptus)

1 Corinthians 11:24 (Byzantine Majority Text)

καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν· τοῦτο μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν
In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.” After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

1 Corinthians 11:25 (NET Parallel Greek)

1 Corinthians 11:25 (Stephanus Textus Receptus)

1 Corinthians 11:25 (Byzantine Majority Text)

ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν
For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

1 Corinthians 11:26 (NET Parallel Greek)

1 Corinthians 11:26 (Stephanus Textus Receptus)

1 Corinthians 11:26 (Byzantine Majority Text)

ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη

Ephesians 3:13 (NET)

Ephesians 3:13 (KJV)

For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ephesians 3:13 (NET Parallel Greek)

Ephesians 3:13 (Stephanus Textus Receptus)

Ephesians 3:13 (Byzantine Majority Text)

διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Luke 11:11, 12 (NET)

Luke 11:11, 12 (KJV)

What father among you, if your son asks for a fish, will give him a snake instead of a fish? If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Luke 11:11 (NET Parallel Greek)

Luke 11:11 (Stephanus Textus Receptus)

Luke 11:11 (Byzantine Majority Text)

τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, |καὶ| ἀντὶ ἰχθύος ὄφιν αὐτῷ ἐπιδώσει τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω ει και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω η και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω
Or if he asks for an egg, will give him a scorpion? Or if he shall ask an egg, will he offer him a scorpion?

Luke 11:12 (NET Parallel Greek)

Luke 11:12 (Stephanus Textus Receptus)

Luke 11:12 (Byzantine Majority Text)

ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῷ σκορπίον η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον

1 John 12:32 (ESV)

2 Luke 13:24, 25a (ESV) Table

4 Matthew 23:13 (ESV)

5 Matthew 12:14 (ESV)

6 John 18:10, 11 (ESV)

8 Luke 22:51b (ESV)

9 Luke 13:24a (ESV) Table

10 John 18:10b (ESV) Table

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

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

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

20 1 Corinthians 2:14 (ESV)

21 John 3:6, 7 (ESV)

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

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

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

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

29 Mark 10:24b (ESV) Table

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

31 John 6:66-68 (ESV)

32 John 17:3 (ESV)

33 John 6:44a (ESV) Table

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

35 John 6:65 (ESV)

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

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

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

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

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

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

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

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

49 Romans 11:25b (ESV) Table

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

51 Ephesians 3:13b (ESV)

52 Ephesians 3:14b (ESV) Table

53 Ephesians 3:16-19 (ESV)

54 Luke 13:24b (ESV) Table

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

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

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

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

Paul’s OT Quotes – Romans 10:18-21

What follows is an analysis of Paul’s Old Testament quotations in Romans 10:18-21:

#

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

1

Their voice has gone out to all the earth, and  their words to the ends of the world.

Romans 10:18 (NET)

εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν

Psalm 19:4 Table

εις πασαν την γην εξηλθεν ο φθογγος αυτων και εις τα περατα της οικουμενης τα ρηματα αυτων

Romans 10:18

2

I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.

Romans 10:19b (NET) Table

κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει ἐπ᾽ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς

Deuteronomy 32:21 Table

εγω παραζηλωσω υμας επ ουκ εθνει επ εθνει ασυνετω παροργιω υμας

Romans 10:19b

3

I was found by those who did not seek me; I became well known to those who did not ask for me.

Romans 10:20 (NET)

ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν

Isaiah 65:1 Table

ευρεθην τοις εμε μη ζητουσιν εμφανης εγενομην τοις εμε μη επερωτωσιν

Romans 10:20

4

All day long I held out my hands to this disobedient and stubborn people!

Romans 10:21 (NET)

ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα

Isaiah 65:2 Table

ολην την ημεραν εξεπετασα τας χειρας μου προς λαον απειθουντα και αντιλεγοντα

Romans 10:21

In Item #1 the Septuagint and the parallel Greek text are identical except for accent marks.1  An interesting sidebar is Psalm 19:12-14.  The Psalm begins, The heavens declare the glory of God.2  The song’s second verse, so to speak, begins, The law of the Lord is perfect.3  From then on David praised God’s law and concluded, Yes, your servant finds moral guidance there; those who obey them receive a rich reward.4  The Gospel message followed that in the King James translation, and I include the NET side by side for comparison.

Psalm 19:12-14 (KJV)

Psalm 19:12-14 (NET)

Who can understand his errors? cleanse thou me from secret faults.  Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.  Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Who can know all his errors?  Please do not punish me for sins I am unaware of.  Moreover, keep me from committing flagrant sins; do not allow such sins to control me.  Then I will be blameless, and innocent of blatant rebellion.  May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

In the KJV David recognized his inability to keep the law and asked God to cleanse his secret faults and to keep him back from presumptuous sins.  In the more contemporary translation of the Hebrew in the NET it sounds like David tried to strike a special deal with God to more or less ignore the sins he was unaware of.  There is still a hint of the Gospel in his faith that God would keep him from flagrant sins.  But it almost sounds like a question: Surely that will be good enough, won’t it?  Addressing the Lord as my strength and my redeemer is more reminiscent to me of Paul’s insight (the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God)5 than my sheltering rock and my redeemer.

The differences in Item #2 are mostly related to changing the verse from the third person them (αὐτοὺς) to the second person you (υμας).  Also, two different forms of I are used, κἀγὼ in the Septuagint and εγω in the parallel Greek text.

I assume Paul quoted Isaiah 65:1 by memory in Item #3.  The clauses are reversed and so are ζητοῦσιν (seek for me) and ἐπερωτῶσιν (ask for me).  So the Septuagint would translate something like, I became well known to those who did not seek me; I was found by those who did not ask for me.

The Septuagint in Item #4 began ἐξεπέτασα τὰς χεῖράς μου (I held out my hands) ὅλην τὴν ἡμέραν (all day long).  The parallel Greek text began ολην την ημεραν (all day long) εξεπετασα τας χειρας μου (I held out my hands).  And still today in a contemporary translation of the Hebrew Isaiah 65:1-5 (NET) reads:

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 [Table].  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 [Table].  These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.  They sit among the tombs and keep watch all night long.  They eat pork, and broth from unclean sacrificial meat is in their pans.  They say, “Keep to yourself! Don’t get near me, for I am holier than you!”  These people are like smoke in my nostrils, like a fire that keeps burning all day long.

 

Addendum: December 3, 2019
A table comparing English translations of Psalm 19:11 from the Masoretic text and the Septuagint follows.

Masoretic Text

Septuagint
Psalm 19:11 (Tanakh) Psalm 19:11 (NET) Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)

Moreover by them is thy servant warned (נִזְהָ֣ר): and in keeping (בְּ֜שָׁמְרָ֗ם) of them there is great reward. Yes, your servant finds moral guidance (zāhar, נזהר) there; those who obey (šāmar, בשמרם) them receive a rich reward. Indeed, your slave guards (φυλάσσει) them; in guarding (φυλάσσειν)  them there is great reward. For thy servant keeps to (φυλάσσει) them: in the keeping (φυλάσσειν) of them [there is] great reward.

The Septuagint—“your slave guards them,” thy servant keeps to them—has more of a definitional flavor than the stick or carrot approach of the Masoretic text —by them is thy servant warned, those who obey them receive a rich reward.  The Septuagint here is more akin to Jesus’ promise—If you love me, you will obey my commandments6—discussing the Holy Spirit.  I tend to favor it’s translation of this psalm of David because of his own relationship to the Holy Spirit:

Masoretic Text

Septuagint
Psalm 51:11, 12 (Tanakh) 51:11, 12 (NET) Psalm 50:13, 14 (NETS)

Psalm 50:13, 14 (English Elpenor)

Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me. Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.
Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey. Restore to me the joy of your deliverance, and with a leading (ἡγεμονικῷ) spirit support me. Restore to me the joy of thy salvation: establish me with thy directing (ἡγεμονικῷ) Spirit.

Another version of the Tanakh was much closer to the Septuagint: Also Your servant was careful with them; for in observing them there is great reward.7  Apparently נִזְהָ֣ר can mean both depending on context and vowel points.

A table comparing English translations of Psalm 19:12 from the Masoretic text and the Septuagint follows.

Masoretic Text

Septuagint
Psalm 19:12 (Tanakh) Psalm 19:12 (NET) Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)

Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of. Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

NET note 38 acknowledged: “Heb ‘declare me innocent from hidden [things],’ i.e., sins.”  But still, it was rendered: Please do not punish me for sins I am unaware of.  And I am grateful that I’m not the only one who had this fixation on punishment, especially as I find it more difficult to see any rational equivalence between do not punish me and cleanseme, clear me or purge me of any sin, whether hidden from me or not.  I struggled to understand this all through the David’s Forgiveness essays.  Maybe I have a better way to express it now.

Peter didn’t fully embrace Jesus’ saying: You people are from your father the devil, and you want to do what your father desires.8  He believed almost nothing of what Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.9  He certainly didn’t believe he would deny knowing Jesus three times.  So, as Jesus was about to be arrested (John 18:10, 11 NET):

Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, cutting off his right ear.  (Now the slave’s name was Malchus.) [Table]  But Jesus said to Peter, “Put your10 sword back into its sheath!  Am I not to drink the cup that the Father has given me?”

Maybe Jesus’ rebuke came with an exclamation point.  Maybe it didn’t.  Regardless, it shattered Peter’s worldview and his self-esteem at the very moment he believed he was serving the Lord [his] God with all [his] heart, with all [his] soul, and with all [his] mind,11 selflessly, even heroically.  It was devastating.  But was it punishment?

After he denied knowing Jesus three times, Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.”  And he went outside and wept bitterly.12  Again, it was devastating, but was it punishment?

After his resurrection Jesus prepared breakfast for his disciples by the sea (John 21:15-19 NET):

Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John,13 do you love (ἀγαπᾷς) me more than these do?”  He replied, “Yes, Lord, you know I love (φιλῶ) you.”  Jesus told him, “Feed my lambs.”  Jesus said a second time, “Simon, son of John,14 do you love (ἀγαπᾷς) me?”  He replied, “Yes, Lord, you know I love (φιλῶ) you.”  Jesus told him, “Shepherd my sheep.”  Jesus said a third time, “Simon, son of John,15 do you love (φιλεῖς) me?”  Peter was distressed that Jesus asked him a third time, “Do you love (φιλεῖς) me?” and said,16 “Lord, you know everything.  You know that I love (φιλῶ) you.”  Jesus17 replied, “Feed my sheep.  I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go.”  (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.)  After he said this, Jesus told Peter, “Follow me.”

There is no doubt in my mind that crucifixion was a Roman punishment.  There is every doubt in my mind that Jesus condemned Peter to crucifixion as a punishment for denying Him.  In fact, once the concept punishment is banished from the equation it seems much clearer why Jesus brought it up here, so many years before it would actually happen: He acknowledged Peter’s courage and willingness to lay his life on the line and assured him he would get that opportunity, even as He cautioned him that it would not be as he imagined while he was from his father the devil not of God.  Paul put it this way (Romans 8:36, 37 NET):

As it is written, “For your sake18 we encounter death all day long; we were considered as sheep to be slaughtered.”  No, in all these things we have complete victory through him who loved us!

A table comparing the quotation in Romans 8:36 with Psalm 44:22 (43:23) in the Septuagint follows.

Romans 8:36 (NET Parallel Greek)

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)

ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Romans 8:36 (NET)

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)

For your sake we encounter death all day long; we were considered as sheep to be slaughtered. because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

Tables comparing Psalm 19:1; 19:7; 19:11; 19:12; 19:13; 19:14; Isaiah 65:3; 65:4; 65:5; Psalm 51:11; 51:12 and 44:22 in the Tanakh, KJV and NET, and tables comparing the Greek of Psalm 19:1 (18:1, 2); 19:7 (18:8); 19:11 (18:12); 19:12 (18:13); 19:13 (18:14); 19:14 (18:15); Isaiah 65:3; 65:4; 65:5; Psalm 51:11 (50:13); 51:12 (50:14) and 44:22 (43:23) in the Septuagint (BLB and Elpenor), and tables of comparing John 18:11; 21:15-17 and Romans 8:36 in the NET and KJV follow.

Psalm 19:1 (Tanakh)

Psalm 19:1 (KJV)

Psalm 19:1 (NET)

The heavens declare the glory of God; and the firmament sheweth his handywork. The heavens declare the glory of God; and the firmament sheweth his handywork. For the music director, a psalm of David.  The heavens declare the glory of God; the sky displays his handiwork.

Psalm 19:1 (Septuagint BLB)

Psalm 18:1, 2 (Septuagint Elpenor)

εἰς τὸ τέλος ψαλμὸς τῷ Δαυιδ οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ. – ΟΙ ΟΥΡΑΝΟΙ διηγοῦνται δόξαν Θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα.

Psalm 18:1, 2 (NETS)

Psalm 18:1, 2 (English Elpenor)

Regarding completion.  A Psalm.  Pertaining to Dauid.  The heavens are telling of divine glory, and the firmament proclaims his handiwork. [For the end, a Psalm of David.] The heavens declare the glory of God; and the firmament proclaims the work of his hands.

Psalm 19:7 (Tanakh)

Psalm 19:7 (KJV)

Psalm 19:7 (NET)

The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The law of the Lord is perfect and preserves one’s life.  The rules set down by the Lord are reliable and impart wisdom to the inexperienced.

Psalm 19:7 (Septuagint BLB)

Psalm 18:8 (Septuagint Elpenor)

ὁ νόμος τοῦ κυρίου ἄμωμος ἐπιστρέφων ψυχάς ἡ μαρτυρία κυρίου πιστή σοφίζουσα νήπια ὁ νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστή, σοφίζουσα νήπια

Psalm 18:8 (NETS)

Psalm 18:8 (English Elpenor)

The law of the Lord is faultless, turning souls; the testimony of the Lord is reliable, making infants wise; The law of the Lord is perfect, converting souls: the testimony of the Lord is faithful, instructing babes.

Psalm 19:11 (Tanakh)

Psalm 19:11 (KJV)

Psalm 19:11 (NET)

Moreover by them is thy servant warned: and in keeping of them there is great reward. Moreover by them is thy servant warned: and in keeping of them there is great reward. Yes, your servant finds moral guidance there; those who obey them receive a rich reward.

Psalm 19:11 (Septuagint BLB)

Psalm 18:12 (Septuagint Elpenor)

καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· ἐν τῷ φυλάσσειν αὐτὰ ἀνταπόδοσις πολλή

Psalm 18:12 (NETS)

Psalm 18:12 (English Elpenor)

Indeed, your slave guards them; in guarding them there is great reward. For thy servant keeps to them: in the keeping of them [there is] great reward.

Psalm 19:12 (Tanakh)

Psalm 19:12 (KJV)

Psalm 19:12 (NET)

Who can understand his errors? cleanse thou me from secret faults. Who can understand his errors? cleanse thou me from secret faults. Who can know all his errors?  Please do not punish me for sins I am unaware of.

Psalm 19:12 (Septuagint BLB)

Psalm 18:13 (Septuagint Elpenor)

παραπτώματα τίς συνήσει ἐκ τῶν κρυφίων μου καθάρισόν με παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με

Psalm 18:13 (NETS)

Psalm 18:13 (English Elpenor)

Transgressions—who shall detect them?  From my hidden ones clear me. Who will understand [his] transgressions? purge thou me from my secret [sins].

Psalm 19:13 (Tanakh)

Psalm 19:13 (KJV)

Psalm 19:13 (NET)

Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Moreover, keep me from committing flagrant sins; do not allow such sins to control me.  Then I will be blameless, and innocent of blatant rebellion.

Psalm 19:13 (Septuagint BLB)

Psalm 18:14 (Septuagint Elpenor)

καὶ ἀπὸ ἀλλοτρίων φεῗσαι τοῦ δούλου σου ἐὰν μή μου κατακυριεύσωσιν τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου· ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης

Psalm 18:14 (NETS)

Psalm 18:14 (English Elpenor)

Also from strangers spare your slave!  If they will not exercise dominion over me, then I shall be blameless and be cleansed from great sin. And spare thy servant [the attack] of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin.

Psalm 19:14 (Tanakh)

Psalm 19:14 (KJV)

Psalm 19:14 (NET)

Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. May my words and my thoughts be acceptable in your sight, O Lord, my sheltering rock and my redeemer.

Psalm 19:14 (Septuagint BLB)

Psalm 18:15 (Septuagint Elpenor)

καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός κύριε βοηθέ μου καὶ λυτρωτά μου καὶ ἔσονται εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου καὶ ἡ μελέτη τῆς καρδίας μου ἐνώπιόν σου διὰ παντός, Κύριε, βοηθέ μου καὶ λυτρωτά μου

Psalm 18:15 (NETS)

Psalm 18:15 (English Elpenor)

And the sayings of my mouth shall become good pleasure, and the meditation of my heart is before you always, O Lord, my helper and my redeemer. So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.

Isaiah 65:3 (Tanakh)

Isaiah 65:3 (KJV)

Isaiah 65:3 (NET)

A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; These people continually and blatantly offend me as they sacrifice in their sacred orchards and burn incense on brick altars.

Isaiah 65:3 (Septuagint BLB)

Isaiah 65:3 (Septuagint Elpenor)

ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διὰ παντός αὐτοὶ θυσιάζουσιν ἐν τοῗς κήποις καὶ θυμιῶσιν ἐπὶ ταῗς πλίνθοις τοῗς δαιμονίοις ἃ οὐκ ἔστιν ὁ λαὸς οὗτος ὁ παροξύνων με ἐναντίον ἐμοῦ διαπαντός, αὐτοὶ θυσιάζουσιν ἐν τοῖς κήποις καὶ θυμιῶσιν ἐπὶ ταῖς πλίνθοις τοῖς δαιμονίοις, ἃ οὐκ ἔστιν

Isaiah 65:3 (NETS)

Isaiah 65:3 (English Elpenor)

These are the people who provoke me to my face continually; they sacrifice in the gardens and burn on bricks to the demons, which do not exist, This is the people that provokes me continually in my presence; they offer sacrifices in gardens, and burn incense on bricks to devils, which exist not.

Isaiah 65:4 (Tanakh)

Isaiah 65:4 (KJV)

Isaiah 65:4 (NET)

Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; They sit among the tombs and keep watch all night long.  They eat pork, and broth from unclean sacrificial meat is in their pans.

Isaiah 65:4 (Septuagint BLB)

Isaiah 65:4 (Septuagint Elpenor)

καὶ ἐν τοῗς μνήμασιν καὶ ἐν τοῗς σπηλαίοις κοιμῶνται δι᾽ ἐνύπνια οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν μεμολυμμένα πάντα τὰ σκεύη αὐτῶν ἐν τοῖς μνήμασι καὶ ἐν τοῖς σπηλαίοις κοιμῶνται δι᾿ ἐνύπνια, οἱ ἔσθοντες κρέα ὕεια καὶ ζωμὸν θυσιῶν, μεμολυμμένα πάντα τὰ σκεύη αὐτῶν

Isaiah 65:4 (NETS)

Isaiah 65:4 (English Elpenor)

and they fall asleep in the tombs and in the caves for the sake dreams—those who eat swine’s flesh and broth of sacrifices (all their vessels are defiled), They lie down to sleep in the tombs and in the caves for the sake of dreams, [even] they that eat swine’s flesh, and the broth of [their] sacrifices: all their vessels are defiled:

Isaiah 65:5 (Tanakh)

Isaiah 65:5 (KJV)

Isaiah 65:5 (NET)

Which say, Stand by thyself, come not near to me; for I am holier than thou.  These are a smoke in my nose, a fire that burneth all the day. Which say, Stand by thyself, come not near to me; for I am holier than thou.  These are a smoke in my nose, a fire that burneth all the day. They say, ‘Keep to yourself!  Don’t get near me, for I am holier than you!’  These people are like smoke in my nostrils, like a fire that keeps burning all day long.

Isaiah 65:5 (Septuagint BLB)

Isaiah 65:5 (Septuagint Elpenor)

οἱ λέγοντες πόρρω ἀπ᾽ ἐμοῦ μὴ ἐγγίσῃς μου ὅτι καθαρός εἰμι οὗτος καπνὸς τοῦ θυμοῦ μου πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας οἱ λέγοντες· πόρρω ἀπ᾿ ἐμοῦ, μὴ ἐγγίσῃς μοι, ὅτι καθαρός εἰμι· οὗτος καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας

Isaiah 65:5 (NETS)

Isaiah 65:5 (English Elpenor)

Who say, “Stay away from me; do not come near me, for I am clean.”  This is the smoke of my wrath; a fire burns in it all the days. who say, Depart from me, draw not nigh to me, for I am pure.  This is the smoke of my wrath, a fire burns with it continually.

Psalm 51:11 (Tanakh)

Psalm 51:11 (KJV)

Psalm 51:11 (NET)

Cast me not away from thy presence; and take not thy holy spirit from me. Cast me not away from thy presence; and take not thy holy spirit from me. Do not reject me.  Do not take your holy Spirit away from me.

Psalm 51:11 (Septuagint BLB)

Psalm 50:13 (Septuagint Elpenor)

μὴ ἀπορρίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ᾽ ἐμοῦ μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ

Psalm 50:13 (NETS)

Psalm 50:13 (English Elpenor)

Do not cast me away from your face, and your holy spirit do not take from me. Cast me not away from thy presence; and remove not thy holy Spirit from me.

Psalm 51:12 (Tanakh)

Psalm 51:12 (KJV)

Psalm 51:12 (NET)

Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Let me again experience the joy of your deliverance.  Sustain me by giving me the desire to obey.

Psalm 51:12 (Septuagint BLB)

Psalm 50:14 (Septuagint Elpenor)

ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήρισόν με ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με

Psalm 50:14 (NETS)

Psalm 50:14 (English Elpenor)

Restore to me the joy of your deliverance, and with a leading spirit support me. Restore to me the joy of thy salvation: establish me with thy directing Spirit.

Psalm 44:22 (Tanakh)

Psalm 44:22 (KJV)

Psalm 44:22 (NET)

Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block.

Psalm 44:22 (Septuagint BLB)

Psalm 43:23 (Septuagint Elpenor)

ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς

Psalm 43:23 (NETS)

Psalm 43:23 (English Elpenor)

because for your sake we are being put to death all day long, we were accounted as sheep for slaughter. For, for thy sake we are killed all the day long; we are counted as sheep for slaughter.

John 18:11 (NET)

John 18:11 (KJV)

But Jesus said to Peter, “Put your sword back into its sheath!  Am I not to drink the cup that the Father has given me?” Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ· βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκεν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο

John 21:15-17 (NET)

John 21:15-17 (KJV)

Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these do?”  He replied, “Yes, Lord, you know I love you.”  Jesus told him, “Feed my lambs.” So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my lambs.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· βόσκε τὰ ἀρνία μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου οτε ουν ηριστησαν λεγει τω σιμωνι πετρω ο ιησους σιμων ιωνα αγαπας με πλειον τουτων λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω βοσκε τα αρνια μου
Jesus said a second time, “Simon, son of John, do you love me?”  He replied, “Yes, Lord, you know I love you.”  Jesus told him, “Shepherd my sheep.” He saith to him again the second time, Simon, son of Jonas, lovest thou me?  He saith unto him, Yea, Lord; thou knowest that I love thee.  He saith unto him, Feed my sheep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· ποίμαινε τὰ |πρόβατα| μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου λεγει αυτω παλιν δευτερον σιμων ιωνα αγαπας με λεγει αυτω ναι κυριε συ οιδας οτι φιλω σε λεγει αυτω ποιμαινε τα προβατα μου
Jesus said a third time, “Simon, son of John, do you love me?”  Peter was distressed that Jesus asked him a third time, “Do you love me?” and said, “Lord, you know everything.  You know that I love you.”  Jesus replied, “Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me?  Peter was grieved because he said unto him the third time, Lovest thou me?  And he said unto him, Lord, thou knowest all things; thou knowest that I love thee.  Jesus saith unto him, Feed my sheep.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγει αὐτῷ τὸ τρίτον· Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον· φιλεῖς με; καὶ |λέγει| αὐτῷ· κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ · βόσκε τὰ |πρόβατα| μου λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου λεγει αυτω το τριτον σιμων ιωνα φιλεις με ελυπηθη ο πετρος οτι ειπεν αυτω το τριτον φιλεις με και ειπεν αυτω κυριε συ παντα οιδας συ γινωσκεις οτι φιλω σε λεγει αυτω ο ιησους βοσκε τα προβατα μου

Romans 8:36 (NET)

Romans 8:36 (KJV)

As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς καθως γεγραπται οτι ενεκα σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης καθως γεγραπται οτι ενεκεν σου θανατουμεθα ολην την ημεραν ελογισθημεν ως προβατα σφαγης

1 The NET parallel Greek text does have accent marks since this essay was first written: εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ρήματα αὐτῶν (Romans 10:18b)

2 Psalm 19:1 (NET)

3 Psalm 19:7 (NET)

4 Psalm 19:11 (NET)

5 Philippians 2:13 (NET) Table

6 John 14:15 (NET)

7 Psalm 91:12 (Tanakh chabad.org)

8 John 8:44a (NET) Table

9 Matthew 16:21 (NET)

11 Matthew 22:37 (NET) Table; Deuteronomy 6:5might, strength, power

12 Matthew 26:75 (NET) Table

13 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

14 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).

15 The NET parallel Greek text and NA28 had Ἰωάννου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωνα (KJV: son of Jonas).