Tag Archives: Luke 20:19

To Make Holy, Part 6

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The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1]  But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here.  Jesus prayed (John 17:7, 8 NET):

Now they understand that everything you have given me comes from you, because I have given them the words you have given me.  They accepted them and really understand that I came from you, and they believed that you sent me.

The Greek words translated understand were ἔγνωκαν and ἔγνωσαν respectively, forms of γινώσκω.  None of the rulers of this age understood (ἔγνωκεν, another form of γινώσκω) [the wisdom of God], Paul wrote believers in Corinth.  If they had known (ἔγνωσαν, a form of γινώσκω) it, they would not have crucified the Lord of glory.[2]

Paul may have meant that—if they had understood—the demonic rulers (ἀρχόντων, a form of ἄρχων) or their human followers would not have crucified Jesus so that the scriptures that say it must happen this way[3] would have failed,[4] rather than that these rulers would have embraced Jesus as Lord (yehôvâh) and Christ (mâshı̂yach).  Still I think there is much to be gained by contrasting the disciples understanding to its negation.  Righteous Father, Jesus prayed, even if the world does not know (ἔγνω, another form of γινώσκω) you, I know (ἔγνων, another form of γινώσκω) you, and these men know (ἔγνωσαν, a form of γινώσκω) that you sent me.[5]

When the chief priests and the Pharisees heard [Jesus’] parables, they realized (ἔγνωσαν, a form of γινώσκω) that he was speaking about them.[6]  But they didn’t understand that the Father had sent Jesus.  Now they wanted to arrest him (but they feared the crowd), because they realized (ἔγνωσαν, a form of γινώσκω) that he told this parable against them.  So they left him and went away.[7]  Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized (ἔγνωσαν, a form of γινώσκω) he had told this parable against them.  But they were afraid of the people.[8]

John recorded the suspicion of some of the residents of Jerusalem, who in a sense forced their rulers’ hand to prove that they did not secretly regard Jesus as the Christ: Then some of the residents of Jerusalem began to say, “Isn’t this the man they are trying to kill?  Yet here he is, speaking publicly, and they are saying nothing to him.  Do the ruling authorities really know (ἔγνωσαν, a form of γινώσκω) that this man is the Christ?[9]

The following table contrasts those who did not understand that the Father sent Jesus and those who did:

John 8:25-27 (NET) John 16:1-4a (NET)
So they said to him, “Who are you?”  Jesus[10] replied, “What I have told you from the beginning. “I have told you all these things so that you will not fall away.
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak[11] to the world.” They will put you out of the synagogue, yet a time is coming when the one who kills you will think he is offering service to God.
(They did not understand [ἔγνωσαν, a form of γινώσκω] that he was telling them about his Father.) They will do[12] these things because they have not known (ἔγνωσαν, a form of γινώσκω) the Father or me.
But I have told you these things so that when their[13] time comes, you will remember that I told you about them.

Jesus explained why his disciples’ understanding differed from that of most in Israel: I have given them the words you have given me.  Even this may become clearer with contrast (Matthew 13:10-17 NET Table):

Then the disciples came to [Jesus] and said,[14] “Why do you speak to them in parables?”  He replied, “You have been given the opportunity to know (γνῶναι, another form of γινώσκω) the secrets of the kingdom of heaven, but they have not.  For whoever has will be given more, and will have an abundance.  But whoever does not have, even what he has will be taken from him.  For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand (συνίουσιν, a form of συνίημι).  And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully yet will never understand (συνῆτε, another form of συνίημι), you will look closely yet will never comprehend.  For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand (συνῶσιν, another form of συνίημι) with their hearts and turn, and I would heal them.’

“But your eyes are blessed because they see, and your ears because they hear.[15]  For I tell you the truth, many prophets and righteous people longed to see what you see but did not see[16] it, and to hear what you hear but did not hear it.”

Jesus’ disciples were not only given the words Jesus’ Father gave to Him: They accepted them and really understand that I came from you, and they believed that you sent me.  The Greek word translated accepted was ἔλαβον (a form of λαμβάνω).  John had described Jesus as follows (John 1:10-13 NET):

He was in the world, and the world was created by him, but the world did not recognize (ἔγνω, another form of γινώσκω) him.  He came to what was his own, but his own people did not receive (παρέλαβον, a form of παραλαμβάνω) him.  But to all who have received (ἔλαβον, a form of λαμβάνω) him – those who believe in his name – he has given the right to become God’s children – children not born by human parents or by human desire or a husband’s decision, but by God.

John also recorded Jesus’ description of his own death and resurrection (John 10:17, 18 NET):

This is why the Father loves me – because I lay down my life, so that I may take (λάβω, another form of λαμβάνω) it back again.  No one takes it away from me, but I lay it down of my own free will.  I have the authority to lay it down, and I have the authority to take (λαβεῖν, another form of λαμβάνω) it back again.  This commandment I received (ἔλαβον, a form of λαμβάνω) from my Father.

Though accepted and received may sound passive[17] in English, I think this translation is a matter of politeness.  All three Greek forms of λαμβάνω above (λάβω, λαβεῖν and ἔλαβον) are active verbs: So they took (ἔλαβον, a form of λαμβάνω) branches of palm trees;[18] they took (ἔλαβον, a form of λαμβάνω) his clothes and made four shares[19] and they took (ἔλαβον, a form of λαμβάνω) Jesus’ body and wrapped it, with the aromatic spices.[20]  Jesus’ disciples took the words (ρήματα, a form of ῥῆμα) He gave them and kept (τετήρηκαν, a form of τηρέω) them: and they have kept thy word (λόγον, a form of λόγος).[21]  I feel justified equating the words (ρήματα) they took with the word (λόγον) they kept because Jesus also prayed: I have given them your word (λόγον, a form of λόγος).[22]

I found two passive forms of λαμβάνω in the New Testament for contrast.  The first is admittedly subtle (1 Timothy 4:1-5 NET):

Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings, influenced by the hypocrisy of liars whose consciences are seared.  They will prohibit marriage and require abstinence from foods that God created to be received[23] (μετάλημψιν) with thanksgiving by those who believe and know[24] the truth.  For every creation of God is good and no food [literally, nothing] is to be rejected if it is received (λαμβανόμενον, another form of λαμβάνω) with thanksgiving.  For it is sanctified by God’s word and by prayer.

The translations of the noun μετάλημψιν to be received and the passive verb λαμβανόμενον is received confused me some, not that I have a better translation of μετάλημψιν to offer.  Perhaps the passiveness with which this food is received is clarified by Paul’s teaching to believers in Corinth (1 Corinthians 10:25-29a NET).

Eat anything that is sold in the marketplace without questions of conscience, for the earth and its abundance are the Lord’s.  If[25] an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.  But if someone says to you, “This is from a sacrifice,”[26] do not eat, because of the one who told you and because of conscience –[27] I do not mean yours but the other person’s.

The second example is more explicit, contrasting a passive form λαμβανόμενος directly with an active form λαμβάνει.

Hebrews 5:1 (NET) Hebrews 5:4 (NET)
For every high priest is taken (λαμβανόμενος, another form of λαμβάνω) from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins. And no one assumes (λαμβάνει, another form of λαμβάνω; KJV: taketh) this honor on his own initiative, but only when called[28] to it by God, as in fact[29] Aaron[30] was.

Jesus’ disciples actively took the words He gave them as they were, words from the Father, and really understand, Jesus prayed, that I came from you, and they believed that you sent me.  I admit I’ve wasted too much time wondering what esoteric words the Father knew and gave to Jesus and Jesus knew and gave to his disciples, blind to the fact that they are Jesus’ understanding, given by the Holy Spirit, while studying the Hebrew scriptures.  These words are what Jesus learned as He increased in[31] wisdom and in stature, and in favor with God and with people.[32]  And his understanding of these words, are recorded in the Gospel narratives of the New Testament.

Tables comparing the Greek of Matthew 13:14b with Isaiah 6:9b, and Matthew 13:15 with Isaiah 6:10 in the Septuagint (BLB and Elpenor), and tables of Luke 20:19; John 7:26; 8:25, 26; 16:3, 4; Matthew 13:10; 13:16, 17; John 12:13; 19:23; 19:40; 17:6; 1 Timothy 4:3; 1 Corinthians 10:27, 28; Hebrews 5:4 and Luke 2:52 comparing the NET and KJV follow.

Matthew 13:14b (NET Parallel Greek) Isaiah 6:9b (Septuagint BLB) Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET) Esaias 6:9b (NETS) Isaiah 6:9 (English Elpenor)
‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive.’ Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.
Matthew 13:15 (NET Parallel Greek) Isaiah 6:10 (Septuagint BLB) Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET) Esaias 6:10 (NETS) Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’ For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn—and I would heal them.” For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.
Luke 20:19 (NET) Luke 20:19 (KJV)
Then the experts in the law and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them.  But they were afraid of the people. And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπ᾿ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν τον λαον εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν και εζητησαν οι αρχιερεις και οι γραμματεις επιβαλειν επ αυτον τας χειρας εν αυτη τη ωρα και εφοβηθησαν εγνωσαν γαρ οτι προς αυτους την παραβολην ταυτην ειπεν
John 7:26 (NET) John 7:26 (KJV)
Yet here he is, speaking publicly, and they are saying nothing to him.  Do the ruling authorities really know that this man is the Christ? But, lo, he speaketh boldly, and they say nothing unto him.  Do the rulers know indeed that this is the very Christ?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτος ἐστιν ὁ χριστός και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος και ιδε παρρησια λαλει και ουδεν αυτω λεγουσιν μηποτε αληθως εγνωσαν οι αρχοντες οτι ουτος εστιν αληθως ο χριστος
John 8:25, 26 (NET) John 8:25, 26 (KJV)
So they said to him, “Who are you?”  Jesus replied, “What I have told you from the beginning. Then said they unto him, Who art thou?  And Jesus saith unto them, Even the same that I said unto you from the beginning.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλεγον οὖν αὐτῷ· σὺ τίς εἶ; εἶπεν αὐτοῖς |ὁ| Ἰησοῦς· τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν ελεγον ουν αυτω συ τις ει και ειπεν αυτοις ο ιησους την αρχην ο τι και λαλω υμιν
I have many things to say and to judge about you, but the Father who sent me is truthful, and the things I have heard from him I speak to the world.” I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν, ἀλλ᾿ ὁ πέμψας με ἀληθής ἐστιν, καγὼ ἃ ἤκουσα παρ᾿ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον πολλα εχω περι υμων λαλειν και κρινειν αλλ ο πεμψας με αληθης εστιν καγω α ηκουσα παρ αυτου ταυτα λεγω εις τον κοσμον
John 16:3, 4 (NET) John 16:3, 4 (KJV)
They will do these things because they have not known the Father or me. And these things will they do unto you, because they have not known the Father, nor me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ και ταυτα ποιησουσιν υμιν οτι ουκ εγνωσαν τον πατερα ουδε εμε και ταυτα ποιησουσιν οτι ουκ εγνωσαν τον πατερα ουδε εμε
But I have told you these things so that when their time comes, you will remember that I told you about them.

“I did not tell you these things from the beginning because I was with you.

 But these things have I told you, that when the time shall come, ye may remember that I told you of them.  And these things I said not unto you at the beginning, because I was with you.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν.  Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ᾿ ὑμῶν ἤμην αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην αλλα ταυτα λελαληκα υμιν ινα οταν ελθη η ωρα μνημονευητε αυτων οτι εγω ειπον υμιν ταυτα δε υμιν εξ αρχης ουκ ειπον οτι μεθ υμων ημην
Matthew 13:10 (NET) Matthew 13:10 (KJV)
Then the disciples came to him and said, “Why do you speak to them in parables?” And the disciples came, and said unto him, Why speakest thou unto them in parables?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις και προσελθοντες οι μαθηται ειπον αυτω δια τι εν παραβολαις λαλεις αυτοις
Matthew 13:16, 17 (NET) Matthew 13:16, 17 (KJV)
“But your eyes are blessed because they see, and your ears because they hear. But blessed are your eyes, for they see: and your ears, for they hear.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα |ὑμῶν| ὅτι ἀκούουσιν υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει υμων δε μακαριοι οι οφθαλμοι οτι βλεπουσιν και τα ωτα υμων οτι ακουει
For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.” For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν αμην γαρ λεγω υμιν οτι πολλοι προφηται και δικαιοι επεθυμησαν ιδειν α βλεπετε και ουκ ειδον και ακουσαι α ακουετε και ουκ ηκουσαν
John 12:13 (NET) John 12:13 (KJV)
So they took branches of palm trees and went out to meet him.  They began to shout, “Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the king of Israel!” Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ καὶ ἐκραύγαζον ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, [καὶ] ὁ βασιλεὺς τοῦ Ἰσραήλ ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου ο βασιλευς του ισραηλ ελαβον τα βαια των φοινικων και εξηλθον εις υπαντησιν αυτω και εκραζον ωσαννα ευλογημενος ο ερχομενος εν ονοματι κυριου βασιλευς του ισραηλ
John 19:23 (NET) John 19:23 (KJV)
Now when the soldiers crucified Jesus, they took his clothes and made four shares, one for each soldier, and the tunic remained.  (Now the tunic was seamless, woven from top to bottom as a single piece.) Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. (ἦν δὲ ὁ χιτὼν ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι᾿ ὅλου.) οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αρραφος εκ των ανωθεν υφαντος δι ολου οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αραφος εκ των ανωθεν υφαντος δι ολου
John 19:40 (NET) John 19:40 (KJV)
Then they took Jesus’ body and wrapped it, with the aromatic spices, in strips of linen cloth according to Jewish burial customs. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν ελαβον ουν το σωμα του ιησου και εδησαν αυτο οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν ελαβον ουν το σωμα του ιησου και εδησαν αυτο εν οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν
John 17:6 (NET) John 17:6 (KJV)
“I have revealed your name to the men you gave me out of the world.  They belonged to you, and you gave them to me, and they have obeyed your word. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ἐφανέρωσα σου τὸ ὄνομα τοῖς ἀνθρώποις οὓς ἔδωκας μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν καμοὶ αὐτοὺς ἔδωκας καὶ τὸν λόγον σου τετήρηκαν εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν εφανερωσα σου το ονομα τοις ανθρωποις ους δεδωκας μοι εκ του κοσμου σοι ησαν και εμοι αυτους δεδωκας και τον λογον σου τετηρηκασιν
1 Timothy 4:3 (NET) 1 Timothy 4:3 (KJV)
They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν κωλυοντων γαμειν απεχεσθαι βρωματων α ο θεος εκτισεν εις μεταληψιν μετα ευχαριστιας τοις πιστοις και επεγνωκοσιν την αληθειαν
1 Corinthians 10:27, 28 (NET) 1 Corinthians 10:27, 28 (KJV)
If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν ει δε τις καλει υμας των απιστων και θελετε πορευεσθαι παν το παρατιθεμενον υμιν εσθιετε μηδεν ανακρινοντες δια την συνειδησιν
But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience – But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐὰν δέ τις ὑμῖν εἴπῃ· τοῦτο ἱερόθυτον ἐστιν, μὴ ἐσθίετε δι᾿ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης εαν δε τις υμιν ειπη τουτο ειδωλοθυτον εστιν μη εσθιετε δι εκεινον τον μηνυσαντα και την συνειδησιν του γαρ κυριου η γη και το πληρωμα αυτης
Hebrews 5:4 (NET) Hebrews 5:4 (KJV)
And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was. And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμὴν ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ καθώσπερ καὶ Ἀαρών και ουχ εαυτω τις λαμβανει την τιμην αλλα ο καλουμενος υπο του θεου καθαπερ και ο ααρων και ουχ εαυτω τις λαμβανει την τιμην αλλα καλουμενος υπο του θεου καθαπερ και ααρων
Luke 2:52 (NET) Luke 2:52 (KJV)
And Jesus increased in wisdom and in stature, and in favor with God and with people. And Jesus increased in wisdom and stature, and in favour with God and man.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ Ἰησοῦς προέκοπτεν [ἐν τῇ] σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις και ιησους προεκοπτεν σοφια και ηλικια και χαριτι παρα θεω και ανθρωποις

[1] John 17:17 (NET)

[2] 1 Corinthians 2:8 (NET)

[3] Matthew 26:54 (NET)

[4] It occurs to me that this is another oblique reference to the partial hardening of Israel which played such an integral role in the fulfillment of the Scriptures.

[5] John 17:25 (NET)

[6] Matthew 21:45 (NET)

[7] Mark 12:12 (NET)

[8] Luke 20:19 (NET) The NET parallel Greek text, NA28 and Stephanus Textus Receptus had τὸν λαόν (KJV: the people) here.  The Byzantine Majority Text did not.

[9] John 7:25, 26 (NET) The Stephanus Text Receptus and Byzantine Majority Text had αληθως (KJV: very) preceding Christ.  The NET parallel Greek text and NA28 did not.

[10] The Stephanus Text Receptus and Byzantine Majority Text had και (KJV: And) at the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[11] The NET parallel Greek text and NA28 had λαλῶ here, where the Stephanus Text Receptus and Byzantine Majority Text had λεγω.

[12] The Stephanus Textus Receptus had υμιν following do (KJV: unto you).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[13] The NET parallel Greek text and NA28 had αὐτῶν here.  The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

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

[15] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουει.

[16] The NET parallel Greek text and NA28 had εἶδαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδον.

[17] The Greek lexicon online lists the English translations of passive forms of λαμβάνω as follows: “to assume (consequences for), to attain (distinction), to be given, to be subjected to, to receive, to receive into one’s care, to undergo, experience.”

[18] John 12:13a (NET)

[19] John 19:23b (NET)

[20] John 19:40a (NET)

[21] John 17:6b (KJV)

[22] John 17:14a (NET)

[23] The NET Parallel Greek text and NA28 had μετάλημψιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεταληψιν.

[24] The NET Parallel Greek text had ἐπεγνωκόσι here, where where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἐπεγνωκόσιν.

[25] The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) near the beginning of this clause.  The NET parallel Greek text and NA28 did not.

[26] The NET parallel Greek text and NA28 had ἱερόθυτον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλοθυτον (KJV: sacrifice unto idols).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had του γαρ κυριου η γη και το πληρωμα αυτης (KJV: for the earth is the Lord’s, and the fulness thereof) here.  The NET parallel Greek text and NA28 did not.

[28] The Stephanus Textus Receptus had the article ο preceding called.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[29] The NET parallel Greek text and NA28 had καθώσπερ here, where the Stephanus Textus Receptus and Byzantine Majority Text had καθαπερ (KJV: as was).

[30] The Stephanus Textus Receptus had the article ο preceding Aaron.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[31] The NET parallel Greek text and NA28 had ἐν τῇ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[32] Luke 2:52 (NET)

Atonement, Part 5

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I’ll continue to consider yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2]  The atonement of Aaron and his sons continued:

Exodus 29:15-18 (NET)

Leviticus 8:18-21 (NET)
You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, Then he presented the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) ram and Aaron and his sons laid their hands on the head of the ram,
and you are to kill the ram and take its blood and splash it all around on the altar. and he slaughtered it.  Moses then splashed the blood against the altar’s sides.
Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke,
and burn the whole ram on the altar.  It is a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) to the Lord, a soothing aroma; it is an offering made by fire to the Lord. but the entrails and the legs he washed with water, and Moses offered the whole ram up in smoke on the altar – it was a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) for a soothing aroma, a gift (ʼishshâh, אשה) to the Lord, just as the Lord had commanded Moses.

The burnt offering ram was eaten by no one.  This led me to a discussion between Jesus and one of the experts in the law (γραμματέων, a form of γραμματεύς) on the relative merits of burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα).  Before turning to that I want to survey what the New Testament writers had to say about these experts.

When wise men from the East alarmed Herod with news that a King of the Jews had been born, Herod turned to the chief priests and experts in the law (γραμματεῖς, another form of γραμματεύς) and asked them where the Christ was to be born.[3]  The γραμματεῖς turned to the writing of the prophet Micah (Matthew 2:5, 6 NET):

“In Bethlehem of Judea,” they said, “for it is written this way by the prophet: ‘And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.’”

Here are two tables comparing the Greek of the New Testament with the Septuagint, and the English translations of the Hebrew (Tanakh) and the Greek (NETS).

Matthew 2:6 (NET Parallel Greek)

Micah 5:2 (Septuagint)
καὶ σὺ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ καὶ σύ Βηθλεεμ οἶκος τοῦ Εφραθα ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ιουδα ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ισραηλ καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος

Micah 5:2 (Tanakh)

Micah (Michaias) 5:2 (NETS)
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. And you, O Bethlehem, house of Ephratha, are very few in number to be among the thousands of Ioudas; one from you shall come forth for me to become a ruler in Israel, and his goings forth are from of old, from days of yore.

The γραμματεῖς updated the geography from οἶκος τοῦ Εφραθα (“house of Ephratha”) to γῆ Ἰούδα (in the land of Judah).  Where the Hebrew and its Greek translation affirmed that Bethelem was little or “very few” (ὀλιγοστὸς), they denied it: οὐδαμῶς ἐλαχίστη (in no way least).  Where the Hebrew and its Greek translation compared Bethlehem to χιλιάσιν Ιουδα (thousands of Judah), they compared it to ἡγεμόσιν Ἰούδα (rulers of Judah).  The γραμματεῖς left out that this ruler would come forth unto (or, “for”) yehôvâh (יהוה) and that his goings forth have been from of old, from everlasting.

They did recognize that this ruler would shepherd (ποιμανεῖ, a form of ποιμαίνω) the people: He will assume his post and shepherd[4] (râʽâh, ורעה; Septuagint: ποιμανεῖ, a form of ποιμαίνω) the people by the Lord’s (yehôvâh, יהוה) strength…[5]  This ruler who will shepherd or feed the people is none other than yehôvâh (Micah 4:6, 7 Tanakh):

In that day,[6] saith the LORD (yehôvâh, יהוה), will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD (yehôvâh, יהוה) shall reign over them in mount Zion from henceforth, even for ever.

Translations made from contemporary Hebrew, however, imply simultaneously that this ruler is not yehôvâh but one who shall stand and feed…in the majesty of the name of the LORD (yehôvâh, יהוה) his God (ʼĕlôhı̂ym, אלהיו):

Micah 5:4 (Tanakh)

Micah 5:4 (KJV)
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth. And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

The Septuagint was much clearer.

Micah 5:4 (Septuagint)

Micah 5:4 (NETS)
καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύι κυρίου καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος κυρίου τοῦ θεοῦ αὐτῶν ὑπάρξουσιν[7] διότι νῦν μεγαλυνθήσεται ἕως ἄκρων τῆς γῆς And he shall stand and see and tend his flock in the strength of the Lord.  And they shall exist in the glory of the name of the Lord their God, for now he shall be great to the ends of the earth…

Most references[8] to the experts in the law portray them in opposition to Jesus and the Gospel.  For I tell you, Jesus said, unless your righteousness goes beyond that of the experts in the law (γραμματέων, a form of γραμματεύς) and the Pharisees, you will never enter the kingdom of heaven.[9]  When they heard Jesus’ prophetic parable (Luke 20:9-19) about the vineyard that was taken from the former tenants to be given to others, the experts in the law (γραμματεῖς, another form of γραμματεύς) and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them.  But they were afraid of the people.[10]

What follows is one of a precious few references[11] to one of the experts in the law (γραμματέων, a form of γραμματεύς) who was not in direct opposition to Jesus or the Gospel.  There are so many differences between the NET parallel Greek text and the Stephanus Textus Receptus and Byzantine Majority Text that I’ll present it in tabular form, breaking the table to compare and contrast the Greek texts.

Mark 12:28, 29 (NET)

Mark 12:28, 29 (KJV)
Now one of the experts in the law came and heard them debating.  When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, |ἰδὼν| ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν ἐντολὴ πρώτη πάντων και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη πασων εντολη και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη παντων εντολη
Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη ὁ Ἰησοῦς ὅτι πρώτη ἐστίν ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ο δε ιησους απεκριθη αυτω οτι πρωτη πασων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν ο δε ιησους απεκριθη αυτω οτι πρωτη παντων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν

Here is a comparison of Jesus’ quotation from Deuteronomy.  I wanted to accentuate that it is identical to the Septuagint.

Mark 12:29b, 30 (NET Parallel Greek)

Dueteronomy 6:4b (Septuagint)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν

Mark 12:30 (NET)

Mark 12:30 (KJV)
Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη

Here I noticed the differences between Jesus’ words and the Septuagint.

Mark 12:30 (NET Parallel Greek)

Deuteronomy 6:5 (Septuagint)
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου
ἐξ ὅλης τῆς διανοίας ὑμῶν (from Joshua 22:5)

And thou shalt love HaShem thy G-d with all thy heart, and with all thy soul, and with all thy might.[12]  Jesus added διανοίας (a form of διάνοια) from Joshua 22:5 apparently.  He also substituted ἰσχύος (a form of ἰσχύς) for δυνάμεώς (a form of δύναμις).  While ἰσχύος may arguably be more expansive than δυνάμεώς, the alteration prompted me to notice that forms of δύναμις referred to the power of God more often than not in the New Testament.

Only twenty-two[13] of 120 occurrences of forms of δύναμις referred to something other than God’s power.  I found eight of those which referred to human power, three of them only potentially human: The merchants of the earth have gotten rich from the power (δυνάμεως, a form of δύναμις) of [Babylon’s] sensual behavior.[14]  No powers (δυνάμεις, another form of δύναμις) will be able to separate us from the love of God in Christ Jesus our Lord.[15]  Then comes the end, when he hands over[16] the kingdom to God the Father, when he has brought to an end all rule and all authority and power (δύναμιν, another form of δύναμις).[17]

In a parable a man entrusted wealth to his slaves, each according to his ability (δύναμιν, another form of δύναμις).  The churches of Macedonia gave according to their means (δύναμιν, another form of δύναμις) and beyond their means (δύναμιν, another form of δύναμις).[18]  Paul planned to journey to Corinth to find out the power (δύναμιν, another form of δύναμις) of arrogant people.  In the province of Asia Paul and his companions were burdened excessively, beyond [their] strength (δύναμιν, another form of δύναμις) so that [they] would not trust in [themselves] but in God who raises the dead.[19]  And Peter said, Men of Israel, why are you amazed at this?  Why do you stare at us as if we had made this man walk by our own power (δυνάμει, another form of δύναμις) or piety?[20] 

Perhaps Jesus was thinking of the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.[21]  In the Septuagint, however, might was δυνάμει (another form of δύναμις) here but power was ἰσχύι (another form of ἰσχύς).

Mark 12:31-33 (NET)

Mark 12:31-33 (KJV)
The second is: ‘Love your neighbor as yourself.’  There is no other commandment greater than these.” And the second is like, namely this, Thou shalt love thy neighbour as thyself.  There is none other commandment greater than these.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
δευτέρα αὕτη· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν
The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
|καὶ| εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπ᾿ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν θεος και ουκ εστιν αλλος πλην αυτου και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν και ουκ εστιν αλλος πλην αυτου
And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα) and sacrifices.” And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης |τῆς| καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερον ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και των θυσιων και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και θυσιων

I noticed that the expert in the law used συνέσεως (a form of σύνεσις) rather than διανοίας (a form of διάνοια).  I don’t know why.  But I can track both words through the New Testament.

Therefore, get your minds (διανοίας, a form of διάνοια) ready for action by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed.[22]  My goal is that their hearts, having been knit together[23] in love, may be encouraged, and that they may have all[24] the riches[25] that assurance brings in their understanding (συνέσεως, a form of σύνεσις) of the knowledge of the mystery of God, namely, Christ,[26] in whom are hidden all the treasures of wisdom and knowledge.[27]

Forms of διάνοια

Forms of σύνεσις
He hath showed strength with his arm; he hath scattered the proud in the imagination (διανοίᾳ) of their hearts.

Luke 1:51 (KJV)

 And all who heard Jesus were astonished at his understanding (συνέσει, another form of σύνεσις) and his answers.

Luke 2:47 (NET)
They are darkened[28] in their understanding (διανοίᾳ), being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 4:18 (NET)

 For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding (συνέσει, another form of σύνεσις)…

Colossians 1:9 (NET)
And you were at one time strangers and enemies in your minds (διανοίᾳ) as expressed through your evil deeds…

Colossians 1:21 (NET)

 When reading this, you will be able to understand my insight (σύνεσιν, another form of σύνεσις) into this secret of Christ.

Ephesians 3:4 (NET)
…among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…

Ephesians 2:3 (NET)

 Think about what[29] I am saying and the Lord will give[30] you understanding (σύνεσιν, another form of σύνεσις) of all this.

2 Timothy 2:7 (NET)
Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind (διάνοιαν, another form of διάνοια) by way of reminder:

2 Peter 3:1 (NET)
And we know that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.[31]

1 John 5:20 (NET)

If I exclude the quotations which agree with the Septuagint (See Table1 below), I notice a preference in Paul’s writing for forms of σύνεσις when describing the mind or understanding of the new human, while forms of διάνοια described that of the old human.  Luke seemed to follow that convention as well, though Peter and John don’t appear to recognize any such connotations.  Peter’s association with Mark’s Gospel narrative and the fact that he demonstrated no preference for forms of σύνεσις lead me to believe that the law expert’s usage is original, though I can’t exclude editorial commentary by Mark.

I’m hard-pressed to imagine that this law expert had a grasp of the old and new human, but Matthew identified him further as a Pharisee.  It makes me wonder if Pharisees already had similar connotations in mind, forms of σύνεσις for righteous Jews, forms of διάνοια for Gentile sinners.  Luke may have picked up on this through his association with Paul.  But what does it say about Jesus?

Admittedly, the simplest conclusion is that He quoted the Septuagint, but I haven’t noticed such slavish devotion before.  By sticking with διανοιας He may have been communicating to this Pharisee and law expert the impossibility of loving God with a proud, ignorant, stranger, enemy mind full of desires of the flesh and alienated from the life of God.  That certainly reinforces his dictum: You must all be born from above.[32]

I have no clue whether Jesus as a man carried this much foreknowledge around with Him.  I have no doubt the Holy Spirit does (Isaiah 46:9, 10), and knew verbatim what He would inspire Luke and Paul to write.  Jesus was led by the Spirit like no one I have ever known.  Be that as it may, He didn’t question, or quarrel with, the law expert’s use of συνέσεως.

Mark 12:34a (NET)

Mark 12:34a (KJV)
When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.

Paul wrote believers in Rome (Romans 13:8-10 NET):

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal,[33] do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”[34]  Love does no wrong to a neighbor.  Therefore love (1 Corinthians 13) is the fulfillment  (Matthew 5:17-20) of the law.

To those of Galatia he wrote (Galatians 5:13-26 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up[35] in a single commandment, namely, “You must love your neighbor as yourself.”[36]  However, if you continually bite and devour one another, beware that you are not consumed by[37] one another.  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for[38] these are in opposition to each other, so that you cannot do what[39] you want.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious:[40] sexual immorality, impurity, depravity, idolatry,[41] sorcery, hostilities, strife,[42] jealousy,[43] outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you,[44] as I had warned you before: Those who practice such things will not inherit the kingdom of God!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.

I’ll pick this up again in another essay.  A table of Septuagint quotations and tables comparing Revelation 18:3; 1 Corinthians 15:24; 2 Corinthians 1:8, 9; Acts 3:12; Colossians 2:2, 3; Ephesians 4:18; 2 Timothy 2:7; 1 John 5:20; Romans 13:9; Galatians 5:14, 15, 17 and 19-21 in the NET and KJV follow.

Septuagint Quotations
διάνοια

σύνεσις
Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind (διανοίᾳ).’

Matthew 22:37 (NET)

 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness (σύνεσιν, another form of σύνεσις; also Septuagint) of the intelligent.”

1 Corinthians 1:19 (NET)
The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind (διανοίᾳ), and love your neighbor as yourself.”

Luke 10:27 (NET)
For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds (διάνοιαν, another form of διάνοια; also Septuagint) and I will inscribe them on their hearts. And I will be their God and they will be my people.

Hebrews 8:10 (NET)
This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds (διάνοιαν, another form of διάνοια),

Hebrews 10:16 (NET)
Revelation 18:3 (NET)

Revelation 18:3 (KJV)
For all the nations have fallen from the wine of her immoral passion, and the kings of the earth have committed sexual immorality with her, and the merchants of the earth have gotten rich from the power of her sensual behavior. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

NET Parallel Greek

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Byzantine Majority Text
ὅτι ἐκ |τοῦ οἴνου| τοῦ θυμοῦ τῆς πορνείας αὐτῆς |πέπτωκαν| πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ᾿ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπωκεν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπτωκασιν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν
1 Corinthians 15:24 (NET)

1 Corinthians 15:24 (KJV)
Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

NET Parallel Greek

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Byzantine Majority Text
εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν
2 Corinthians 1:8, 9 (NET)

2 Corinthians 1:8, 9 (KJV)
For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

NET Parallel Greek

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Byzantine Majority Text
Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ Ἀσίᾳ, ὅτι καθ᾿ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην
Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

Acts 3:12 (NET)

Acts 3:12 (KJV)
When Peter saw this, he declared to the people, “Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety? And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

NET Parallel Greek

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Byzantine Majority Text
ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον
Colossians 2:2, 3 (NET)

Colossians 2:2, 3 (KJV)
My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;

NET Parallel Greek

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Byzantine Majority Text
ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου
in whom are hidden all the treasures of wisdom and knowledge. In whom are hid all the treasures of wisdom and knowledge.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι
Ephesians 4:18 (NET)

Ephesians 4:18 (KJV)
They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

NET Parallel Greek

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Byzantine Majority Text
ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων
2 Timothy 2:7 (NET)

2 Timothy 2:7 (KJV)
Think about what I am saying and the Lord will give you understanding of all this. Consider what I say; and the Lord give thee understanding in all things.

NET Parallel Greek

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Byzantine Majority Text
νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν
1 John 5:20 (NET)

1 John 5:20 (KJV)
And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

NET Parallel Greek

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Byzantine Majority Text
οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα |γινώσκωμεν| τὸν ἀληθινόν, καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτος ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη αιωνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη η αιωνιος
Romans 13:9 (NET)

Romans 13:9 (KJV)
For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

NET Parallel Greek

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Byzantine Majority Text
τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις (καὶ εἴ τις ἑτέρα ἐντολή) ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται [ἐν τῷ]· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως εαυτον το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως σεαυτον
Galatians 5:14, 15 (NET)

Galatians 5:14, 15 (KJV)
For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον
However, if you continually bite and devour one another, beware that you are not consumed by one another. But if ye bite and devour one another, take heed that ye be not consumed one of another.

NET Parallel Greek

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Byzantine Majority Text
εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε. ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε

Galatians 5:17 (NET)

Galatians 5:17 (KJV)
For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

NET Parallel Greek

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Byzantine Majority Text
ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε

Galatians 5:19-21 (NET)

Galatians 5:19-21 (KJV)
Now the works of the flesh are obvious: sexual immorality, impurity, depravity, Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

NET Parallel Greek

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Byzantine Majority Text
φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινα ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια
idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις
envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
φθόνοι, |φόνοι,| μέθαι, κῶμοι καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Matthew 2:4 (NET)

[4] Translated feed in the KJV and Tanakh.

[5] Micah 5:4a (NET)

[6] But in the last days it shall come to pass, that the mountain of the house of the LORD (yehôvâh, יהוה) shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it (Micah 4:1 Tanakh).

[7] A future active indicative 3rd person plural form of ὑπάρχω.

[8] Matthew 9:2-7; 12:38-42; 15:1-9; 16:21; 17:10-13; 20:18, 19; 21:15, 16; 23:2-13, 15, 23, 25, 27-32; 26:57; 27:41-44; Mark 2:6, 16; 3:22-30; 7:1-13; 8:31; 9:11-27; 10:33, 34; 12:35-40; 14:1, 43-46, 53; 15:1, 30-32; Luke 5:21, 30; 6:7-11; 9:22; 11:53, 54; 15:2-10; 19:47, 48; 20:1-19, 46, 47; 22:2, 66-71; 23:10; John 8:3-11; Acts 4:5-22; 6:12-7:60; 1 Corinthians 1:20-25

[9] Matthew 5:20 (NET)

[10] Luke 20:19 (NET)

[11] Matthew 8:19, 13:52; Luke 20:34-39; Acts 23:9

[12] Deuteronomy 6:5 (Tanakh) Table

[13] Matthew 24:29; Matthew 25:15; Mark 13:25; Luke 10:19; Luke 21:26; Acts 3:12; Romans 8:38; 1 Corinthians 4:19; 1 Corinthians 14:11; 1 Corinthians 15:24; 1 Corinthians 15:56; 2 Corinthians 1:8; 2 Corinthians 8:3; 2 Thessalonians 1:7; Hebrews 7:16; Hebrews 11:34; 1 Peter 3:22; 2 Peter 2:11; Revelation 1:16; Revelation 13:2; Revelation 17:13; Revelation 18:3

[14] Revelation 18:3b (NET)

[15] Romans 8:39b (NET)

[16] The NET parallel Greek text had παραδιδῷ here, a present active indicative 3rd person singular form of παραδίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω, the 2nd aorist active subjunctive 3rd person singular form (KJV: he shall have delivered up).

[17] 1 Corinthians 15:24 (NET)

[18] Here I assume that beyond their means refers to the power of God.

[19] 2 Corinthians 1:9b (NET)

[20] Acts 3:12 (NET)

[21] Zechariah 4:6 (Tanakh)

[22] 1 Peter 1:13 (NET)

[23] The NET parallel Greek text had συμβιβασθέντες, an aorist passive participle nominative plural masculine form of συμβιβάζω, where the Stephanus Textus Receptus and Byzantine Majority Text had συμβιβασθεντων, the aorist passive participle genitive plural masculine form.

[24] The NET parallel Greek text had πᾶν here, a nominative / accusative singular neuter form of πᾶς, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα, the nominative / accusative plural neuter form.

[25] The NET parallel Greek text had πλοῦτος here, the nominative singular masculine form, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον, the accusative singular masculine form.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had και πατρος και του χριστου (KJV: and of the Father, and of Christ) here, where the NET parallel Greek text had simply Χριστοῦ.

[27] Colossians 2:2, 3 (NET)  The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding knowledge, while the NET parallel Greek text did not.

[28] The NET parallel Greek text had ἐσκοτωμένοι here, a perfect passive participle nominative plural masculine form of σκοτόω, where the Stephanus Textus Receptus and Byzantine Majority Text had εσκοτισμενοι, a perfect passive participle nominative plural masculine form of σκοτίζω.

[29] The NET parallel Greek text had ὃ here, the nominative singular neuter form of ὅς, where the Stephanus Textus Receptus and Byzantine Majority Text had α, the nominative / accusative plural neuter form.

[30] The NET parallel Greek text had δώσει here, a future active indicative 3rd person singular form of δίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη, a 2nd aorist active 3rd person singular form in the subjunctive or optative mood dependent on accent marks which are not present in either of the texts I use.

[31] The Byzantine Majority Text had η preceding eternal and life; the Stephanus Textus Receptus had it preceding life only.  The NET parallel Greek text had neither.

[32] John 3:7b (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had ου ψευδομαρτυρησεις (KJV: Thou shalt not bear false witness). The NET parallel Greek text did not.

[34] The Stephanus Textus Receptus had εαυτον here, the 3rd person accusative singular masculine form of ἑαυτοῦ. The NET parallel Greek text and Byzantine Majority Text had σεαυτον, the 2nd person accusative singular masculine form of σεαυτοῦ.

[35] The NET parallel Greek text and NA28 had πεπλήρωται here, a perfect middle indicative 3rd person plural form of πληρόω, where the Stephanus Textus Receptus and Byzantine Majority Text had πληρουται, a present passive indicative 3rd person singular form.

[36] The NET parallel Greek text and NA28 had σεαυτον here, the 2nd person accusative singular masculine form of σεαυτοῦ, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον, the 3rd person accusative singular masculine form of ἑαυτοῦ.

[37] The NET parallel Greek text and NA28 had ὑπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπο.

[38] The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

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

[40] The Stephanus Textus Receptus and Byzantine Majority Text had μοιχεια (KJV: adultery) at the beginning of this list. The NET parallel Greek text and NA28 did not.

[41] The NET parallel Greek text and NA28 had εἰδωλολατρία here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλολατρεια.

[42] The NET parallel Greek text and NA28 had ἔρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερεις.

[43] The NET parallel Greek text and NA28 had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλοι.

[44] The Stephanus Textus Receptus and Byzantine Majority Text connected these clauses with the conjunction και. The NET parallel Greek text and NA28 did not.