3 John

These are my notes on the book I chose for the preaching class I’m taking (3 John 1:1-4 ESV).

The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth.

This letter from The elder ( πρεσβύτερος) appears to be a personal letter addressed to one individual named Gaius (Γαΐῳ). According to David Guzik’s commentary on Enduring Word online:

The writer of this book identifies himself simply as the Elder. Presumably, the first readers knew who this was, and from the earliest times, Christians have understood that this was the Apostle John writing, the same John who wrote the Gospel of John, 1 and 2 John, and the Book of Revelation.

Mr. Guzik went on to speculate:

Perhaps he does not directly refer to himself for the same reason he does not directly refer to his readers in 2 John – the threat of persecution may be making direct reference unwise…

This is an interesting idea, given that the opening of 3 John seems even more cryptic than 2 John (2 John 1:1-4 ESV):

The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth, because of the truth that abides in us and will be with us forever:

Grace, mercy, and peace will be with us, from God the Father and from Jesus1 Christ the Father’s Son, in truth and love.

I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father.

Any mention of God the Father (θεοῦ πατρὸς), the Father (τοῦ πατρός), Jesus Christ (Ἰησοῦ Χριστοῦ) or the Father’s Son (τοῦ υἱοῦ τοῦ πατρὸς) is conspicuous by its absence from 3 John. But the description of the truth in 2 John—the truth that abides in us and will be with us forever2—helps decode the opening of 3 John. The Greek is: τὴν ἀλήθειαν, the truth, τὴν μένουσαν, that abides. The Greek word μένουσαν, translated abides, is actually a participle of μένω, which functions more like a noun or an adjective, “abiding,” or “the abiding truth” in us, ἐν ἡμῖν, and…with us, καὶ μεθ᾿ ἡμῶν, will be, ἔσται, forever, εἰς τὸν αἰῶνα.

Jesus promised (John 14:16-18, 23b ESV).

And I will ask the Father, and he will give you another Helper, to be with you forever (μεθ᾿ ὑμῶν εἰς τὸν αἰῶνα ||), even the Spirit of truth (τὸ πνεῦμα τῆς ἀληθείας), whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you [Table].

“I will not leave you as orphans; I will come to you.

“If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him [Table].

The truth that abides in us and will be with us forever3 is nothing less than God the Father, God the Son through God the indwelling Holy Spirit. Working backwards with this as a key: all who know the truth (πάντες οἱ ἐγνωκότες4 τὴν ἀλήθειαν) are “all who know God the Father, God the Son through (διὰ; ESV: because of) God the indwelling Holy Spirit” who abides in us and will be with us forever. And whom I love in truth is likely “whom I love by means of God the Father, God the Son through God the indwelling Holy Spirit.” The phrase in truth is ἐν ἀληθείᾳ 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 makes some sense to decode to the beloved Gaius, whom I love in truth5 (ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ) in a similar way: “whom I love by means of God the Father, God the Son through God the indwelling Holy Spirit.” So who was Gaius?

Mr. Guzik wrote in his commentary:

We don’t know if this specific Gaius is connected with the other men by this name mentioned in the New Testament (Acts 19:29, 20:4; 1 Corinthians 1:14; Romans 16:23).

In his commentary on 2 John Mr. Guzik had written or quoted the following about the elect lady (ἐκλεκτῇ κυρίᾳ) :

b. To the elect lady and her children: Perhaps this was an individual Christian woman John wanted to warn and encourage by this letter. Or, the term might be a symbolic way of addressing this particular congregation.

i. “The phrase is, however, more likely to be a personification than a person – not the church at large but some local church over which the elder’s jurisdiction was recognized, her children being the church’s individual members.” (Stott)

ii. “This appears to have been some noted person, whom both her singular piety, and rank in the world, made eminent, and capable of having great influence for the support of the Christian interest.” (Poole)

iii. John probably did not name himself, the elect lady or her children by name because this was written during a time of persecution. Perhaps John didn’t want to implicate anyone by name in a written letter. If the letter was intercepted and the authorities knew who it was written to by name, it might mean death for those persons.

The adjective ἐκλεκτῇ (ESV: the elect), a singular form of ἐκλεκτός in the dative case, has an “Adjectival Meaning”—“chosen, selective, selected, hand-picked, preferred; favoured, pure”—and a “Substantival Meaning”—“elect, choice, select; prime”—according to the Koine Greek Lexicon online. But the word would bring many things to mind in those born according to the Spirit as they were persecuted (2 John 1:9-11) by those born according to the flesh.6

And the people stood by, watching, but the rulers scoffed at [Jesus], saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One ( ἐκλεκτός)!”7

Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect (ἐκλεκτῶν, a plural form of ἐκλεκτός) and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior.8

Put on then, as God’s chosen ones (ἐκλεκτοὶ, another plural form of ἐκλεκτός), holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive [Table]. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him [Table].9

These are of one mind, and they hand over10 their11 power and authority12 to the beast. They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen (ἐκλεκτοὶ, another plural form of ἐκλεκτός) and faithful.”13

As you come to him, a living stone rejected by men but in the sight of God chosen (ἐκλεκτὸν, a singular form of ἐκλεκτός) and precious, you yourselves like living stones are being built up as a spiritual house, to be14 a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.15

But you are a chosen (ἐκλεκτόν, a singular form of ἐκλεκτός) race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.16

The Greek word translated lady was κυρίᾳ, a form of κυρία in the dative case, meaning: “Cyria; lady, mistress; an area under one’s control” according to the Koine Greek Lexicon online. I was unable to date (or even corroborate) the meaning “an area under one’s control,” but it seems like the most natural understanding if that meaning coincides with the time The elder wrote to any and all the elect who would hear him in that “area under [their] control.” If it was an obscure meaning at that time, all the better to protect both writer and reader from nosy or malevolent authorities. But even as I began to doubt that The elder of 3 John would “implicate” an individual named Gaius while protecting his own identity, I was not so successful decoding Γαΐῳ or Γάϊος in any similar way.

Gaius is a common Roman name mentioned several times in the New Testament. It refers to different individuals who were early Christians and associates of the Apostle Paul and the Apostle John. The name Gaius means “rejoice” or “glad.”17

Amanda Williams, in her blog post “Who Is Gaius In The Bible? A Complete Overview” on Christian Website online, wrote at some length about “Gaius the Host at Corinth”:

The book of Romans mentions Gaius as Paul’s host while the apostle was in Corinth (Romans 16:23). This Gaius is described as Paul’s dear friend and fellow worker in Christ.

He graciously opened his home to Paul during his missionary travels, providing food, shelter, and Christian fellowship.

Gaius’ hospitality enabled Paul to devote himself fully to preaching the gospel and planting churches, rather than having to worry about daily provisions.

His generosity no doubt brought great encouragement to Paul during an intense season of ministry in Corinth.

This reminds us of the importance of hospitality in the early church. By welcoming traveling teachers like Paul into their homes, believers strengthened the spread of the faith.

They participated in gospel work by supporting the physical needs of those on the front lines of ministry.

Ms. Williams’ eulogy helped me realize that Gaius may have already been synonymous with faithfulness among the faithful, and helped me to conclude that 3 John was not a personal letter to a man, but a coded missive to all who remained faithful to Christ and the Gospel in a time when such faithfulness was a death sentence (for the apostles, most notably) or a cause for excommunication from the church.

Jesus had promised the twelve as He sent them out (Matthew 10:22 ESV):

…you will be hated by all (πάντων, a form of πᾶς) for my name’s sake. But the one who endures to the end will be saved.

The Elder wrote:

Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth.18

Mr. Guzik wrote:

Beloved, I pray that you may prosper in all things: The word for prosper literally means “to have a good journey.” It metaphorically means to succeed or prosper. It is like saying, “I hope things go well for you.”19

It reads differently, however, as coded communication addressed to many faithful people in difficult circumstances. The Greek word, Ἀγαπητέ, Beloved, sounds less like a familiar greeting and more like a blessing of God; περὶ πάντων, that all, εὔχομαι, I pray, σε εὐοδοῦσθαι, may go well with you, sounds more like a heartfelt and sincere prayer for the grace of God than such a familiar greeting might otherwise imply.

The elder continued: καὶ ὑγιαίνειν, and that you may be in good health. Mr. Guzik commented with a quote from John Stott:

“Both verbs [for prosper and be in health] belonged to the everyday language of letter writing” (Stott). This phrase was so common that sometimes it was condensed into only initials, and everyone knew what the writer meant just from the initials.20

And that’s how prying authorities would understand it, addressed to an individual named Gaius. But from the apostle to all the faithful elect suffering persecution, and possible physical harm or death, it reads differently, even humorously in an ironic sense: καθὼς εὐοδοῦται, as it goes well, σου ψυχή, with your soul. Again Mr. Guzik commented:

Just as your soul prospers: John here made an analogy between the condition of our health and the condition of our soul. Many Christians would be desperately ill if their physical health was instantly in the same state as their spiritual health.

The elder didn’t write to those who did not yet exhibit the fruit (result) of the Spirit (Galatians 5:22, 23) to Mr. Guzik’s satisfaction, to those who tried, like foolish Galatians, to be perfected by the flesh. The elder wrote to the faithful like Gaius, and prayed that even in persecution God would prosper their physical bodies and circumstances as He had prospered their souls. And nosy authorities would be none the wiser. The elder continued: ἐχάρην γὰρ λίαν, For I rejoiced greatly, ἐρχομένων ἀδελφῶν, when the brothers came, καὶ μαρτυρούντων, and testified, σου τῇ ἀληθείᾳ, to your truth. I’ve already decoded this truth in the dative case as by means of God the Father, God the Son through God the indwelling Holy Spirit. As Paul wrote (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

The elder confirmed that understanding, writing: καθὼς σὺ, as indeed you, ἐν ἀληθείᾳ, in the truth (or “by means of the truth”), περιπατεῖς, are walking. In other words, the elect, those who are faithful like Gaius, walk by the Spirit.

The elder continued: μειζοτέραν, greater, τούτων, than (literally, “these”), οὐκ ἔχω |χαράν|, I have [not] joy, ἵνα ἀκούω, “that I hear,” τὰ ἐμὰ τέκνα, “the children of mine,” ἐν τῇ ἀληθείᾳ, in the truth (or, “by means of the truth”), περιπατοῦντα, are walking. Again, I’ll stress that in this coded missive the truth is nothing less than God the Father, God the Son through God the indwelling Holy Spirit.

Mr. Guzik offered the following insight from Charles Spurgeon:

That my children walk in truth: This means more than living with correct doctrine. “What is it to ‘walk in truth’? It is not walking [merely resting] in the truth, or else some would suppose it meant that John was overjoyed because they were sound in doctrine, and cared little for anything else. His joyous survey did include their orthodoxy in creed, but it reached far beyond.” (Spurgeon)21

Mr. Guzik then offered more detail, loosely based on Spurgeon’s commentary:

To walk in truth means to walk consistent with the truth you believe. If you believe that you are fallen, then walk wary of your fallenness. If you believe you are a child of God, then walk like a child of heaven. If you believe you are forgiven, then walk like a forgiven person.

To walk in truth means to walk in a way that is real and genuine, without any phoniness or concealment.22

This is too whimsical for my taste, too focused on individual preference and effort, rather than the faithfulness of the Son of God, who loved me and gave himself for me. A glimpse into Charles Spurgeon’s actual words follows:

It is a great thing to hear of our people that they are abiding in the Truth as they have been taught. But to walk in the Truth of God means something more it signifies action in consistency with Truth.

If you believe that you are fallen, walk in consistency with that Truth of God by watching your fallen nature and walking humbly with God. Do you believe that there is one God? Walk in the Truth of God and reverence Him and none beside. Do you believe in Election? Prove that you are elect walk in the Truth of God as the chosen, peculiar people of God, zealous for good works. Do you believe in Redemption? Is that a fundamental Truth of God with you? Walk in it, for “you are not your own, you are bought with a price.” Do you believe in Effectual Calling and Regeneration as the work of the Spirit of God? Then walk in the power of God and let your holy lives prove that you have, indeed, been renewed by the supernatural work of God’s Grace. Walk in consistency with what you believe!

But walking in Truth means yet more, it signifies “be real.” Much of the walking to be seen in the world is a vain show, the masquerade of religion, the mimicry of godliness. In too many instances the man wears two faces under one hat and possesses a duplicate manhood. He is not real in anything good he is a clever actor and no more. Alas, that one should have to say it, very much of the religiousness of this present age is nothing more than playing at religion! Why, look at the Christian year of the Ritualistic party in our national Church, look at it, and tell me, what is it? It is a kind of practical charade, of which a sort of Passion Play is one act!

The life of Christ is supposed to be acted over again, and we are asked to sing carols as if Jesus were just born, eat salt fish because He is fasting, carry palms because He is riding through Jerusalem, and actually to hear a bell toll His funeral knell as if He were dying! One day He is born and another day He is circumcised, so that the year is spent in a solemn make-believe, for none of these things are happening! The Lord Jesus sits in Heaven, indignant to be made a play of! Have nothing do [sic] with such things! Leave the shadows and pursue the Substance. Worship Christ as He is and then you will regard Him as “the same yesterday, today, and forever.”

When men see you, let them see that what you believe you believe in downright earnest, and that there is no sham about you. Then they might call you a bigot for which be thankful! Take the word home, keep it as an honorable title, far too good to be flung back upon your foe. They may call you a wild enthusiast in return pray God to make them enthusiastic, too for in such a cause one cannot be too much in earnest. Do not go through the world like respectable shades, haunting the tomb of a dead Christ, but be alive with the life of God alive from head to foot to Divine realities! So will you walk in the Truth of God!

See how truly the Apostles bore themselves [e.g., in the book of Acts]. They were ready to die for the Truth of God they held, and all their lives they were making sacrifices for it. Let your truthfulness be so powerful a force that others can see that you are carried away by its force and governed by its impulses.

Jesus told the Apostles precisely how they would do what they did in Acts: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.23 But I say, walk by the Spirit, Paul wrote foolish Galatians, and you will not gratify the desires of the flesh.24 And I was just reminded recently how Jesus’ responded to the desire of his flesh “to live (or not to be tortured to death)”:25 Take this cup away from me,26 He begged earnestly and honestly. Yet not what I will, but what you will.27

The elder continued (3 John 1:5-8 ESV):

Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are,28 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles.29 Therefore we ought to support30 people like these, that we may be fellow workers for the truth.

The Greek is: Ἀγαπητέ, Beloved, πιστὸν, it is a faithful thing, ποιεῖς, you do, ἐὰν ἐργάσῃ, in all your efforts, εἰς τοὺς ἀδελφοὺς, for these brothers, presumably the same brothers who came and testified to your truth.31 The next phrase is different in the critical and received texts.

The critical text had καὶ τοῦτο ξένουςstrangers as they are (ESV; literally, “and this strangers”)—where the received text had καὶ εἰς τοὺς ξένουςand to strangers (KJV). The former suggests that the brothers were unknown to those “who remained faithful to Christ and the Gospel” except by word or letter from The elder. The latter suggests that the faithful thing you do in all your efforts was done for brothers as well as for strangers by the elect, those “who remained faithful to Christ and the Gospel” like Gaius. The critical text is currently considered the more original and, therefore, reliable text.

A translator’s note (10) in the NET on a different topic reads:

Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.

But the author was not commending those “who [like Gaius] remained faithful to Christ and the Gospel.” If they were commended by anyone, it was by the brothers: οἳ ἐμαρτύρησαν, who testified, σου τῇ ἀγάπῃ, to your love, ἐνώπιον ἐκκλησίας, before the church. And, presumably, the brothers’ testimony was true.

The elder’s instruction was not a ploy to manipulate those “who [like Gaius] remained faithful to Christ and the Gospel.” Rather, he gave them true instruction in faithful service to counterbalance the false instruction of the church of Diotrephes (3 John 1:9, 10). That true instruction included: οὓς, them, καλῶς, well (or, beautifully), ποιήσεις, You will do, προπέμψας, to sendon their journey, ἀξίως, in a manner worthy, τοῦ θεοῦ, of God. This is the only direct mention of God in this letter.

The elder took pains in an otherwise abbreviated communication to explain why doing so was doing well or doing beautifully: ὑπὲρ γὰρ, Forfor the sake, τοῦ ὀνόματος, of the name, ἐξῆλθον, they have gone out. The elder’s use of the name, τοῦ ὀνόματος, without mention of God or Christ or Jesus is interesting both as coded communication and for its imitation of Jewish use of Hashem.

Hashem is a Hebrew term for God. Literally, it means “the name.” In the Bible the Hebrew word for God is made up of four letters, and according to tradition it was only pronounced on Yom Kippur by the High Priest. Saying God’s name was considered a very serious and powerful thing, so much so that one of the Ten Commandments prohibits us from saying God’s name in vain. As a result, people have come up with various substitutions.

When reading Torah, we generally substitute the word Adonai for the four letter un-pronounceable name of God. Outside of reading Torah and praying, God is often referred to as Hashem, a creative way of not saying God’s name.32

The elder continued: μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν, accepting nothing from the Gentiles. (The critical text had the adjective ἐθνικῶν here, a form of ἐθνικός, where the received text had the noun εθνων, a form of ἔθνος.) Mr. Guzik explained (with no source citation) why the brothers journeyed accepting nothing from the Gentiles.

Taking nothing from the Gentiles: The ancient world of the early church was filled with the missionaries and preachers of various religions, and they often supported themselves by taking offerings from the general public. But John said that these Christian missionaries should take nothing from the Gentiles (non-Christians). Instead of soliciting funds from the general public they were to look to the support of fellow Christians.

Paul explained his own steps (2 Corinthians 12:14-18 ESV):

Here for the33 third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but34 you. For children are not obligated (ὀφείλει, a form of ὀφείλω) to save up for their parents, but35 parents for their children. I will most gladly spend and be spent for your souls. If I love you more, am I to be loved less? [Table] But granting that I myself did not burden you, I36 was crafty, you say, and got the better of you by deceit. Did I take advantage of you through any of those whom I sent to you? I urged Titus to go, and sent the brother with him. Did37 Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

The elder concluded: ἡμεῖς, we, οὖν, Therefore, ὀφείλομεν, ought, ὑπολαμβάνειν, to support, τοὺς τοιούτους, people like these (literally, “such as these”). This is something the elect owe as a debt; ὀφείλομεν is a form of ὀφείλω: “to owe (a sum of money to someone), be in debt; to owe, be indebted (to someone for something); to be obligated, ought, should; to be bound (by an oath).” And yet, The elder offered a reason: ἵνα, that, συνεργοὶ, fellow workers, γινώμεθα, we may be, τῇ ἀληθείᾳ, for the truth (or, “by means of the truth,” e.g., “God the Father, God the Son through God the indwelling Holy Spirit”).

Mr. Guzik wrote, quoting Jesus:

Jesus said, He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward [Table] (Matthew 10:40-41). This should make us consider how we receive and help those who preach the Gospel.38

The elder continued with a contrast (3 John 1:9, 10 ESV):

I have written something39 to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

Mr. Guzik wrote of Diotrephes:

But Diotrephes: John publicly rebuked this man, and he rebuked him by name. In rebuking him by name the apostle of love did not act outside of love. Instead, he followed the clear command of the Scriptures (Romans 16:17) and the example of other apostles (2 Timothy 4:14-15).40

But the name Διοτρέφης has an evocative meaning.

Word Origin: From the Greek words “Διός” (Dios, meaning “of Zeus”) and “τρέφω” (trepho, meaning “to nourish” or “to bring up”)

Usage: Diotrephes is a personal name mentioned in the New Testament, specifically in the Third Epistle of John. The name means “nourished by Zeus,” reflecting a common practice in Hellenistic culture of naming individuals after deities. In the biblical context, Diotrephes is noted for his negative behavior, particularly his love for preeminence and his opposition to the Apostle John and his associates.41

It seems prudent to at least consider that Διοτρέφης, rather than an individual with outsized influence in the church, was The elders’ code name for a number of converts who still clung too much to their old self as pagans.

The Greek was: Ἔγραψα τι τῇ ἐκκλησίᾳ, I have written something to the church (that letter is lost or it is 1 John), ἀλλ᾿, but, φιλοπρωτεύων, [the person] who likes to put himself first, αὐτῶν, among them (KJV), Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς, Diotrephes…does not acknowledge our authority. The Greek word φιλοπρωτεύων only occurs here. It is a compound of the prefix φίλο- and the participle πρωτεύων, which also only occurs once in Paul’s description of Jesus (Colossians 1:15-20 ESV).

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in42 heaven and on43 earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent (πρωτεύων, a present participle of πρωτεύω). For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in44 heaven, making peace by the blood of his cross [Table].

In other words, those like Diotrephes who were still nourished by Zeus usurped Jesus’ preeminence in the church as well as in themselves. The elder continued: διὰ τοῦτο, So (literally: “because of this”), ἐὰν ἔλθω, if (or, when) I come (in the subjunctive mood), ὑπομνήσω, I will bring up, αὐτοῦ τὰ ἔργα ποιεῖ, what he is doing (literally: “his works which he does”), λόγοις πονηροῖς φλυαρῶν ἡμᾶς, talking wicked nonsense against us, καὶ μὴ ἀρκούμενος ἐπὶ τούτοις, And not content with that, οὔτε αὐτὸς, he refuses (literally, “neither he”), ἐπιδέχεται τοὺς ἀδελφοὺς, to welcome the brothers (or, receives the brothers, or even, recognizes the authority of the brothers), καὶ τοὺς βουλομένους, andthose who want to, κωλύει, also stops, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει, and puts them out of the church (and out of the church puts them is nearer the word order in Greek).

If I consider 1 John as the letter The elder sent that those like Diotrephes rejected, John’s discussion of many antichrists hints at what may have been happening (1 John 2:18, 19 ESV).

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us [Table].

This implies an exodus from the church, and causes me to wonder if declining membership created doubt in the minds of “those like Diotrephes who were still nourished by Zeus,” regarding both the leadership and teaching of the brothers. The elder concluded:

Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever45 does evil has not seen God.46

The Greek was: Ἀγαπητέ, Beloved, μὴ μιμοῦ τὸ κακὸν, do not imitate evil, ἀλλὰ τὸ ἀγαθόν, but imitate good (literally, “but the good”); ἀγαθοποιῶν, Whoever does good, ἐκ τοῦ θεοῦ, from God, ἐστιν, is; κακοποιῶν, whoever does evil, οὐχ ἑώρακεν τὸν θεόν, has not seen God. It reminds me of Jesus describing the promised Holy Spirit (John 14:16, 17 ESV).

And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees (θεωρεῖ, a form of θεωρέω) him nor knows him. You know him, for he dwells with you and will be in you [Table].

The elder continued with what sounds like an unsolicited personal recommendation (3 John 1:12 ESV):

Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know47 that our testimony is true.

Mr. Guzik speculated about the identity of Demetrius: “Perhaps he was the one who carried the letter from John to Gaius, and John wanted Gaius to know that Demetrius was worthy of Christian hospitality.”48 The entry from Strong’s Lexicon reads:

Usage: The name Demetrius appears in the New Testament as a proper noun referring to two distinct individuals. It is a common Greek name, meaning “belonging to Demeter.” In the context of the New Testament, it is used to identify specific individuals involved in early Christian history.

Cultural and Historical Background: In the Greco-Roman world, names derived from deities were common, reflecting the cultural and religious milieu of the time. Demeter was a significant figure in Greek mythology, representing the earth’s fertility and the cycle of life and death. The name Demetrius would have been familiar and carried connotations of prosperity and growth.49

The other occurrences of Demetrius are found in Acts 19:23-41. While the meaning of the name Demetrius is interesting, apart from any indication what this particular Demetrius was doing, it is difficult to understand his name as code for a third group of people to complement “those like Diotrephes who were still nourished by Zeus” and those “who [like Gaius] remained faithful to Christ and the Gospel.” It leaves me with Demetrius as a relatively unknown individual, though apparently well known to the original recipients of 3 John.

The Greek is: Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων, Demetrius has received a good testimony from everyone. I assume that everyone, πάντων, means The elder, the brothers, those “who [like Gaius] remained faithful to Christ and the Gospel,” and “those like Diotrephes who were still nourished by Zeus.” So, The elder brought up a point of agreement among them. Though this is probably the most reasonable way to translate this wordstring, there is another possibility: μεμαρτύρηται, a passive form of μαρτυρέω, can mean “to be famous, be illlustrious.” It is something to bear in mind in this coded missive, if for no other reason than its potential to broaden the meaning of everyone.

The Greek continues: καὶ ὑπὸ αὐτῆς τῆς ἀληθείας, and from the truth itself. To translate αὐτῆς itself is novel (see Table below). It was usually translated its when her seemed overly awkward in English. I only found one other occurrence in John’s writings in the New Testament where the pronoun preceded the article and the noun: In Revelation 18:5 αὐτῆς αἱ ἁμαρτίαι was translated her sins in the ESV. A more natural translation of αὐτῆς τῆς ἀληθείας would be her truth or its truth, which begs the question, Whose truth?

It turns my thoughts back to Demeter and the meaning of the name Demetrius:

Demeter was a significant figure in Greek mythology, representing the earth’s fertility and the cycle of life and death. The name Demetrius would have been familiar and carried connotations of prosperity and growth.50

It causes me to wonder if the “two distinct individuals” named Demetrius in the New Testament were an old self, which belongs to your former manner of life and is corrupt through deceitful desires,51 in Acts 19:23-41 and a new self, created after the likeness of God in true righteousness and holiness,52 in 3 John 1:12. The grace of God would be quite encouraging to the faithful, those enduring persecution in the church from those “nourished by Zeus,” if The elder recalled a silversmith who started a riot in Ephesus against Paul’s Gospel, but was illustrious among the faithful (and the as yet less than faithful) for his current faithfulness by means of the truth: God the Father, God the Son through God the indwelling Holy Spirit.

This was the understanding of Jim Cole-Rous in his article, “Demetrius the Silversmith,” on JourneyOnline: “Demetrius, the wealthy and influential leader of the riot, had become a follower of the Lord Jesus Christ.” And Mr. Guzik rightly noted in his commentary: “John did not excommunicate Diotrephes.” Did The elder continue to hope in the grace of God the Father, God the Son through God the indwelling Holy Spirit?

The elder “added”: καὶ ἡμεῖς δὲ μαρτυροῦμεν, We also add our testimony. The word add was added by the translators, apparently to highlight δὲ, translated also. Still, it accentuates how redundant or presumptuous it was to “add” such testimony to the truth itself. On the other hand, if the The elder referred to the “truth” of the pagan goddess Demeter implied by the name Demetrius, the testimony of the Elder and the brothers would be welcome to the elect, to those “who [like Gaius] remained faithful to Christ and the Gospel”: καὶ οἶδας ὅτι μαρτυρία ἡμῶν ἀληθής ἐστιν, and you know that our testimony is true.

It seems appropriate at this point to highlight that testimony (1 John 1:1-4 ESV).

That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life—the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life (τὴν ζωὴν τὴν αἰώνιον), which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ [Table]. And we are writing53 these things so that our joy may be complete.

The elder continued (3 John 1:13-15 ESV):

I had much to write to you,54 but I would rather not write55 with pen and ink. I hope to see you soon, and we will talk face to face.

Peace be to you. The friends greet you. Greet the friends, each by name.

The Greek is: Πολλὰ, much, εἶχον, I had, γράψαι σοι, to write to you, ἀλλ᾿ οὐ, butnot, θέλω, I would rather, διὰ μέλανος καὶ καλάμου, with ink and pen, σοι γράφειν, write. The adjective μέλανος, a form of μέλας, “black colour, dark,” was translated ink three times in the New Testament. In coded communications like 2 and 3 John, where meaning is obscured, it seems prudent to also consider its original meaning.

Usage: The Greek adjective “μέλας” (melas) is used to describe the color black. In the New Testament, it is often used metaphorically to convey darkness or a lack of light, which can symbolize sin, judgment, or mourning. The term can also be used literally to describe the color of objects or appearances.

Cultural and Historical Background: In ancient Greek culture, the color black was often associated with death, mourning, and the underworld. It was a color that symbolized the absence of light and was frequently used in literature and art to depict negative or ominous themes. In the Jewish tradition, black could also symbolize mourning and was sometimes used in the context of sackcloth and ashes, which were traditional signs of repentance and grief.56

The elder continued: ἐλπίζω, I hope,57 δὲ εὐθέως, soon, σε ἰδεῖν, to see you, καὶ, and, στόμα πρὸς στόμα, face to face (or, “mouth to mouth”), λαλήσομεν, we will talk.

Mr. Guzik observed:

We can sympathize with John’s preference for personal, face to face communication rather than the writing of letters. Yet we are thankful that John was forced to write, so that we have the record of this letter of 3 John.58

The clause “that John was forced to write” was as close as Mr. Guzik came to recalling his earlier speculation about “the threat of persecution” as a reason that The elder “does not directly refer to himself.”

The elder concluded his letter: εἰρήνη σοι, Peace be to you. It is a true and beautiful blessing upon the elect, those who walk by the Spirit: the fruit (or, “result”) of the Spirit is love, joy, peace (εἰρήνη)…59 The elder continued: ἀσπάζονται σε οἱ φίλοι, The friends greet you. This reminds one of Jesus’ words: You are my friends (φίλοι, a plural form of φίλος) if you do what I command you.60 And finally: ἀσπάζου τοὺς φίλους, Greet the friends, κατ᾿ ὄνομα, each by name.

The ESV translators chose to translate κατ᾿ followed by ὄνομα in the accusative case distributively: each by. I wonder, in keeping with the idea of coded communication, if the phrase should be understood more relationally: “in regard to reputation” (reputation is another possible translation of ὄνομα). Thus you will recognize them by their fruits,61 Jesus said (e.g., recognize those friends because they do what Jesus’ commanded). In other words, are their fruits the fruit of the Spirit? Or are they “nourished by Zeus”?

A table of the occurrences of αὐτῆς in John’s writings in the New Testament follows.

Examples of αὐτῆς in the writings of John in the New Testament

Reference

ESV

NA28

John 4:27

Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?”

Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν· τί ζητεῖς ἢ τί λαλεῖς μετ’ αὐτῆς

John 4:28

So the woman left her water jar and went away into town and said to the people

ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις

John 11:1

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.

Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς

John 11:2

It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.

ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει

John 11:4

But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν· αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλ’ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι’ αὐτῆς

John 11:5

Now Jesus loved Martha and her sister and Lazarus.

ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον

John 11:28

When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.”

Καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν Μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα· ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε

John 11:31

When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there.

οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετ’ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ

John 12:3

Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.

Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου

John 16:21

When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world.

ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον

2 John 1:1

The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth,

Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν

3 John 1:12

Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.

Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν

Revelation 2:5

Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς

Revelation 2:21

I gave her time to repent, but she refuses to repent of her sexual immorality.

καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς

Revelation 2:22

Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works,

ἰδοὺ βάλλω αὐτὴν εἰς κλίνην καὶ τοὺς μοιχεύοντας μετ’ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς

Revelation 2:23

and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works.

καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ. καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν

Revelation 6:13

and lthe stars of the sky fell to the earth mas the fig tree sheds its winter fruit when shaken by a gale.

καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη

Revelation 8:12

The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light might be darkened, and a third of the day might be kept from shining, and likewise a third of the night.

Καὶ ὁ τέταρτος ἄγγελος ἐσάλπισεν· καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς (KJV: and the day shone not for a third part of it) καὶ ἡ νὺξ ὁμοίως

Revelation 12:1

And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.

Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα

Revelation 12:4

His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it.

καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ

Revelation 12:5

She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne,

καὶ ἔτεκεν υἱὸν ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ

Revelation 12:14

But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time.

καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, (KJV: into her place) ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως

Revelation 12:16

But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.

καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικὶ καὶ ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ

Revelation 12:17

Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea.

καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικὶ καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ

Revelation 14:8

Another angel, a second, followed, saying, “Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.”

Καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν λέγων· ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη

Revelation 14:18

And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, “Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.”

καὶ ἄλλος ἄγγελος [ἐξῆλθεν] ἐκ τοῦ θυσιαστηρίου [ὁ] ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός, καὶ ἐφώνησεν φωνῇ μεγάλῃ τῷ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων· πέμψον σου τὸ δρέπανον τὸ ὀξὺ καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς

Revelation 16:21

And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

καὶ χάλαζα μεγάλη ὡς ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώπους, καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς χαλάζης, ὅτι μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς (KJV: for the plague thereof) σφόδρα

Revelation 17:2

with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.”

μεθ’ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς (KJV: with the wine of her fornication)

Revelation 17:4

The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality.

καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς

Revelation 17:5

And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.”

καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς

Revelation 17:16

And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire,

καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον οὗτοι μισήσουσιν τὴν πόρνην καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνὴν καὶ τὰς σάρκας αὐτῆς φάγονται καὶ αὐτὴν κατακαύσουσιν ἐν πυρί

Revelation 18:3

For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living.”

ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ’ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν

Revelation 18:4

Then I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues;

Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν· ἐξέλθατε ὁ λαός μου ἐξ αὐτῆς ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε

Revelation 18:5

for her sins are heaped high as heaven, and God has remembered her iniquities.

ὅτι ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ καὶ ἐμνημόνευσεν ὁ θεὸς τὰ ἀδικήματα αὐτῆς

Revelation 18:6

Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.

ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν καὶ διπλώσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς, ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν

Revelation 18:7

As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says, ‘I sit as a queen, I am no widow, and mourning I shall never see.’

ὅσα ἐδόξασεν αὐτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι κάθημαι βασίλισσα καὶ χήρα οὐκ εἰμὶ καὶ πένθος οὐ μὴ ἴδω

Revelation 18:8

For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.”

διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται, ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν

Revelation 18:9

And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning.

Καὶ κλαύσουσιν καὶ κόψονται ἐπ’ αὐτὴν οἱ βασιλεῖς τῆς γῆς οἱ μετ’ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς

Revelation 18:10

They will stand far off, in fear of her torment, and say, “Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.”

ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼν ἡ πόλις ἡ ἰσχυρά, ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου

Revelation 18:15

The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,

Οἱ ἔμποροι τούτων οἱ πλουτήσαντες ἀπ’ αὐτῆς ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς κλαίοντες καὶ πενθοῦντες

Revelation 18:18

and cried out as they saw the smoke of her burning, “What city was like the great city?”

καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντες· τίς ὁμοία τῇ πόλει τῇ μεγάλῃ

Revelation 18:19

And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste.

καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραζον κλαίοντες καὶ πενθοῦντες λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητος αὐτῆς, ὅτι μιᾷ ὥρᾳ ἠρημώθη

Revelation 18:20

Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”

Εὐφραίνου ἐπ’ αὐτῇ, οὐρανὲ καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς

Revelation 19:2

for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.”

ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς (KJV: at her hand)

Revelation 19:3

Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.”

Καὶ δεύτερον εἴρηκαν· ἁλληλουϊά· καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων

Revelation 21:2

And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.

καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς

Revelation 21:11

having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal

ἔχουσαν τὴν δόξαν τοῦ θεοῦ, ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι

Revelation 21:15

And the one who spoke with me had a measuring rod of gold to measure the city and its gates and walls.

Καὶ ὁ λαλῶν μετ’ ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, ἵνα μετρήσῃ τὴν πόλιν καὶ τοὺς πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς (KJV: and the wall thereof)

Revelation 21:16

The city lies foursquare, its length the same as its width. And he measured the city with his rod, 12,000 stadia. Its length and width and height are equal.

καὶ ἡ πόλις τετράγωνος κεῖται καὶ τὸ μῆκος αὐτῆς ὅσον [καὶ] τὸ πλάτος. καὶ ἐμέτρησεν τὴν πόλιν τῷ καλάμῳ ἐπὶ σταδίων δώδεκα χιλιάδων, τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν

Revelation 21:17

He also measured its wall, 144 cubits by human measurement, which is also an angel’s measurement.

καὶ ἐμέτρησεν τὸ τεῖχος αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου

Revelation 21:18

The wall was built of jasper, while the city was pure gold, like clear glass.

καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς (KJV: And the building of the wall of it) ἴασπις καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῷ

Revelation 21:22

And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.

Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν καὶ τὸ ἀρνίον

Revelation 21:23

And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.

καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον

Revelation 21:24

By its light will the nations walk, and the kings of the earth will bring their glory into it,

καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς, καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν

Revelation 21:25

and its gates will never be shut by day—and there will be no night there.

καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ γὰρ οὐκ ἔσται ἐκεῖ

Revelation 22:2

through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.

ἐν μέσῳ τῆς πλατείας αὐτῆς (KJV: In the midst of the street of it) καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν

Tables comparing 2 John 1:3; Revelation 17:13; 1 Peter 2:5; 3 John 1:5; 1:7, 8; 2 Corinthians 12:14; 12:16; 12:18; 3 John 1:9; Colossians 1:16; 3 John 1:11; 1:12; 1 John 1:4 and 3 John 1:13 in the KJV and NET follow.

2 John 1:3 (NET)

2 John 1:3 (KJV)

Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Son of the Father, in truth and love. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

2 John 1:3 (NET Parallel Greek)

2 John 1:3 (Stephanus Textus Receptus)

2 John 1:3 (Byzantine Majority Text)

ἔσται μεθ᾿ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρὸς καὶ παρὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρὸς ἐν ἀληθείᾳ καὶ ἀγάπῃ εσται μεθ ημων χαρις ελεος ειρηνη παρα θεου πατρος και παρα κυριου ιησου χριστου του υιου του πατρος εν αληθεια και αγαπη εσται μεθ ημων χαρις ελεος ειρηνη παρα θεου πατρος και παρα κυριου ιησου χριστου του υιου του πατρος εν αληθεια και αγαπη

Revelation 17:13 (NET)

Revelation 17:13 (KJV)

These kings have a single intent, and they will give their power and authority to the beast. These have one mind, and shall give their power and strength unto the beast.

Revelation 17:13 (NET Parallel Greek)

Revelation 17:13 (Stephanus Textus Receptus)

Revelation 17:13 (Byzantine Majority Text)

οὗτοι μίαν γνώμην ἔχουσιν καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν ουτοι μιαν γνωμην εχουσιν και την δυναμιν και την εξουσιαν εαυτων τω θηριω διαδιδωσουσιν ουτοι μιαν εχουσιν γνωμην και την δυναμιν και την εξουσιαν αυτων τω θηριω διδοασιν

1 Peter 2:5 (NET)

1 Peter 2:5 (KJV)

you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ. Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1 Peter 2:5 (NET Parallel Greek)

1 Peter 2:5 (Stephanus Textus Receptus)

1 Peter 2:5 (Byzantine Majority Text)

καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους [τῷ] θεῷ διὰ Ἰησοῦ Χριστοῦ και αυτοι ως λιθοι ζωντες οικοδομεισθε οικος πνευματικος ιερατευμα αγιον ανενεγκαι πνευματικας θυσιας ευπροσδεκτους τω θεω δια ιησου χριστου και αυτοι ως λιθοι ζωντες οικοδομεισθε οικος πνευματικος ιερατευμα αγιον ανενεγκαι πνευματικας θυσιας ευπροσδεκτους τω θεω δια ιησου χριστου

3 John 1:5 (NET)

3 John 1:5 (KJV)

Dear friend, you demonstrate faithfulness by whatever you do for the brothers (even though they are strangers). Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

3 John 1:5 (NET Parallel Greek)

3 John 1:5 (Stephanus Textus Receptus)

3 John 1:5 (Byzantine Majority Text)

Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς (καὶ τοῦτο ξένους) αγαπητε πιστον ποιεις ο εαν εργαση εις τους αδελφους και εις τους ξενους αγαπητε πιστον ποιεις ο εαν εργαση εις τους αδελφους και εις τους ξενους

3 John 1:7, 8 (NET)

3 John 1:7, 8 (KJV)

For they have gone forth on behalf of “The Name,” accepting nothing from the pagans. Because that for his name’s sake they went forth, taking nothing of the Gentiles.

3 John 1:7 (NET Parallel Greek)

3 John 1:7 (Stephanus Textus Receptus)

3 John 1:7 (Byzantine Majority Text)

ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν υπερ γαρ του ονοματος εξηλθον μηδεν λαμβανοντες απο των εθνων υπερ γαρ του ονοματος εξηλθον μηδεν λαμβανοντες απο των εθνων
Therefore we ought to support such people so that we become coworkers in cooperation with the truth. We therefore ought to receive such, that we might be fellowhelpers to the truth.

3 John 1:8 (NET Parallel Greek)

3 John 1:8 (Stephanus Textus Receptus)

3 John 1:8 (Byzantine Majority Text)

ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ ημεις ουν οφειλομεν απολαμβανειν τους τοιουτους ινα συνεργοι γινωμεθα τη αληθεια ημεις ουν οφειλομεν απολαμβανειν τους τοιουτους ινα συνεργοι γινωμεθα τη αληθεια

2 Corinthians 12:14 (NET)

2 Corinthians 12:14 (KJV)

Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have to save up for their parents, but parents for their children. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

2 Corinthians 12:14 (NET Parallel Greek)

2 Corinthians 12:14 (Stephanus Textus Receptus)

2 Corinthians 12:14 (Byzantine Majority Text)

Ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς. οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν ἀλλὰ οἱ γονεῖς τοῖς τέκνοις ιδου τριτον ετοιμως εχω ελθειν προς υμας και ου καταναρκησω υμων ου γαρ ζητω τα υμων αλλ υμας ου γαρ οφειλει τα τεκνα τοις γονευσιν θησαυριζειν αλλ οι γονεις τοις τεκνοις ιδου τριτον ετοιμως εχω ελθειν προς υμας και ου καταναρκησω υμων ου γαρ ζητω τα υμων αλλα υμας ου γαρ οφειλει τα τεκνα τοις γονευσιν θησαυριζειν αλλ οι γονεις τοις τεκνοις

2 Corinthians 12:16 (NET)

2 Corinthians 12:16 (KJV)

But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit! But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

2 Corinthians 12:16 (NET Parallel Greek)

2 Corinthians 12:16 (Stephanus Textus Receptus)

2 Corinthians 12:16 (Byzantine Majority Text)

Ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς· ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον εστω δε εγω ου κατεβαρησα υμας αλλ υπαρχων πανουργος δολω υμας ελαβον εστω δε εγω ου κατεβαρησα υμας αλλ υπαρχων πανουργος δολω υμας ελαβον

2 Corinthians 12:18 (NET)

2 Corinthians 12:18 (KJV)

I urged Titus to visit you, and I sent our brother along with him. Titus did not take advantage of you, did he? Did we not conduct ourselves in the same spirit? Did we not behave in the same way? I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?

2 Corinthians 12:18 (NET Parallel Greek)

2 Corinthians 12:18 (Stephanus Textus Receptus)

2 Corinthians 12:18 (Byzantine Majority Text)

παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν παρεκαλεσα τιτον και συναπεστειλα τον αδελφον μη τι επλεονεκτησεν υμας τιτος ου τω αυτω πνευματι περιεπατησαμεν ου τοις αυτοις ιχνεσιν παρεκαλεσα τιτον και συναπεστειλα τον αδελφον μη τι επλεονεκτησεν υμας τιτος ου τω αυτω πνευματι περιεπατησαμεν ου τοις αυτοις ιχνεσιν

3 John 1:9 (NET)

3 John 1:9 (KJV)

I wrote something to the church, but Diotrephes, who loves to be first among them, does not acknowledge us. I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

3 John 1:9 (NET Parallel Greek)

3 John 1:9 (Stephanus Textus Receptus)

3 John 1:9 (Byzantine Majority Text)

Ἔγραψα τι τῇ ἐκκλησίᾳ· ἀλλ᾿ ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς εγραψα τη εκκλησια αλλ ο φιλοπρωτευων αυτων διοτρεφης ουκ επιδεχεται ημας εγραψα τη εκκλησια αλλ ο φιλοπρωτευων αυτων διοτρεφης ουκ επιδεχεται ημας

Colossians 1:16 (NET)

Colossians 1:16 (KJV)

for all things in heaven and on earth were created in him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all things were created through him and for him. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

Colossians 1:16 (NET Parallel Greek)

Colossians 1:16 (Stephanus Textus Receptus)

Colossians 1:16 (Byzantine Majority Text)

ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης τα ορατα και τα αορατα ειτε θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις αυτον εκτισται οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης τα ορατα και τα αορατα ειτε θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις αυτον εκτισται

3 John 1:11 (NET)

3 John 1:11 (KJV)

Dear friend, do not imitate what is bad, but what is good. The one who does good is of God; the one who does what is bad has not seen God. Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

3 John 1:11 (NET Parallel Greek)

3 John 1:11 (Stephanus Textus Receptus)

3 John 1:11 (Byzantine Majority Text)

Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν αγαπητε μη μιμου το κακον αλλα το αγαθον ο αγαθοποιων εκ του θεου εστιν ο δε κακοποιων ουχ εωρακεν τον θεον αγαπητε μη μιμου το κακον αλλα το αγαθον ο αγαθοποιων εκ του θεου εστιν ο κακοποιων ουχ εωρακεν τον θεον

3 John 1:12 (NET)

3 John 1:12 (KJV)

Demetrius has been testified to by all, even by the truth itself. We also testify to him, and you know that our testimony is true. Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

3 John 1:12 (NET Parallel Greek)

3 John 1:12 (Stephanus Textus Receptus)

3 John 1:12 (Byzantine Majority Text)

Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν δημητριω μεμαρτυρηται υπο παντων και υπ αυτης της αληθειας και ημεις δε μαρτυρουμεν και οιδατε οτι η μαρτυρια ημων αληθης εστιν δημητριω μεμαρτυρηται υπο παντων και υπ αυτης της αληθειας και ημεις δε μαρτυρουμεν και οιδατε οτι η μαρτυρια ημων αληθης εστιν

1 John 1:4 (NET)

1 John 1:4 (KJV)

Thus we are writing these things so that our joy may be complete. And these things write we unto you, that your joy may be full.

1 John 1:4 (NET Parallel Greek)

1 John 1:4 (Stephanus Textus Receptus)

1 John 1:4 (Byzantine Majority Text)

καὶ ταῦτα γράφομεν ἡμεῖς, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη και ταυτα γραφομεν υμιν ινα η χαρα ημων η πεπληρωμενη και ταυτα γραφομεν υμιν ινα η χαρα ημων η πεπληρωμενη

3 John 1:13 (NET)

3 John 1:13 (KJV)

I have many things to write to you, but I do not wish to write to you with pen and ink. I had many things to write, but I will not with ink and pen write unto thee:

3 John 1:13 (NET Parallel Greek)

3 John 1:13 (Stephanus Textus Receptus)

3 John 1:13 (Byzantine Majority Text)

Πολλὰ εἶχον γράψαι σοι ἀλλ᾿ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν πολλα ειχον γραφειν αλλ ου θελω δια μελανος και καλαμου σοι γραψαι πολλα ειχον γραφειν αλλ ου θελω δια μελανος και καλαμου σοι γραψαι

1 The Stephanus Textus Receptus and Byzantine Majority Text had κυριου (KJV: the Lord) preceding Jesus. The NET parallel Greek text and NA28 did not.

2 2 John 1:2b (ESV)

3 2 John 1:2b (ESV)

4 This is a participle of γινώσκω (all the truth knowing or truth knowers).

5 3 John 1:1b (ESV)

6 Galatians 4:29 (ESV)

7 Luke 23:35 (ESV) Table

8 Titus 1:1-3 (ESV)

9 Colossians 3:12-17 (ESV)

11 The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτῶν here, where the Stephanus Textus Receptus had the reflexive pronoun εαυτων.

12 The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding authority (KJV: strength). The NET parallel Greek text and NA28 did not.

13 Revelation 17:13, 14 (ESV)

14 The NET parallel Greek text and NA28 had εἰς (literally: “into”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

15 1 Peter 2:4, 5 (ESV)

16 1 Peter 2:9 (ESV)

17 From “Strong’s Lexicon/Usage:” in the entry 1050. Gaios on Bible Hub.

18 3 John 1:2-4 (ESV)

20 Ibid.

22 Ibid.

23 Acts 1:8 (ESV) Table

24 Galatians 5:16 (ESV)

26 Mark 14:36b (NET)

27 Mark 14:36c (NET)

28 The NET parallel Greek text and NA28 had τοῦτο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εις (KJV: to) and the plural article τους preceding strangers.

29 The NET parallel Greek text and NA28 had the adjective ἐθνικῶν here, a form of ἐθνικός, where the Stephanus Textus Receptus and Byzantine Majority Text had the noun εθνων, a form of ἔθνος.

30 The NET parallel Greek text and NA28 had ὑπολαμβάνειν here, an infinitive form of the verb ὑπολαμβάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had απολαμβανειν (KJV: to receive), an infinitive form of the verb ἀπολαμβάνω.

31 3 John 1:3 (ESV)

33 The NET parallel Greek text and NA28 had τοῦτο (literally, “this”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

36 The NET parallel Greek text had ἀλλὰ at the beginning of this clause, where the NA28, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

41 From “Strong’s Lexicon” in the entry 1361. Diotrephés on Bible Hub.

42 The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding in. The NET parallel Greek text and NA28 did not.

43 The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding on. The NET parallel Greek text and NA28 did not.

45 The Stephanus Textus Receptus had δε (KJV: but) near the beginning of this clause. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

46 3 John 1:11 (ESV)

47 The NET parallel Greek text and NA28 had the singular verb οἶδας here, where the Stephanus Textus Receptus and Byzantine Majority Text had οιδατε (KJV: ye know), a 2nd person plural form of εἴδω.

49 From “Strong’s Lexicon” in the entry 1216. Démétrios on Bible Hub.

50 From “Strong’s Lexicon” in the entry 1216. Démétrios on Bible Hub.

51 Ephesians 4:22b (ESV)

52 Ephesians 4:24b (ESV)

53 The NET parallel Greek text and NA28 had ἡμεῖς following are writing, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: unto you) following write we (KJV).

54 The NET parallel Greek text and NA28 had γράψαι σοι here; γράψαι is an infinitive form of γράφω in the aorist tense. The Stephanus Textus Receptus and Byzantine Majority Text had simply γραφειν, an infinitive form of γράφω in the present tense.

55 The NET parallel Greek text and NA28 had γράφειν, an infinitive form of γράφω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had γραψαι in the aorist tense.

56 From “Strong’s Lexicon” in the entry 3189. melas on Bible Hub.

57 The Greek word ἐλπίζω: “Does not mean ‘to hope’ in the sense of ‘longing for’ or ‘wishing’; but of ‘confident assurance’.”

59 Galatians 5:22a (ESV)

60 John 15:14 (ESV) Table

61 Matthew 7:20 (ESV) Table

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

Who Am I? Part 12

Jesus said, I always do those things that please him[1] (literally: “I the pleasing things do always”).

“How?” I ask.  I couldn’t even say, “I always lie.”

The Father that dwelleth in me, he doeth the works,[2] Jesus replied.

But I say, Paul wrote, live by the Spirit and you will not carry out the desires of the flesh.[3]

I’ve written that I became an atheist during my prodigal years.  That is technically correct according to the definition that pops up in Google: “a person who disbelieves or lacks belief in the existence of God or gods.”  I stopped believing in my god of punishment for a few years, and I certainly didn’t believe in the existence of any other gods.  But I was by no means a practicing atheist.

To become a practicing atheist is at least as difficult as becoming a do-it-yourself-Christian.  Atheists exist in a world where God the Father is making Jesus’ enemies a footstool for [his] feet;[4] God the Holy Spirit is proving the world wrong concerning sin and righteousness and judgment;[5] and God the Son promised to draw allto myself.[6]  The practicing atheist must be ever-vigilant to withstand his relentless love while striving to make this world the place where the omnipresent God is not.  The atheist philosopher Friedrich Nietzsche lamented, “I am afraid we are not rid of God because we still have faith in grammar.”[7]

It’s probably more meaningful to say that my free will became relatively unfettered from God for a time.  Since I didn’t study the Bible in English, much less in Greek, I didn’t know anything about ἀπ᾿ ἐμαυτοῦ.  I didn’t see the connection between ἀπ᾿ ἐμαυτοῦ and θέλημα.  I was clueless that the noun θέλημα related to the verb θέλω: “I want.”  But with my own free will relatively unfettered from God I was about to get a crash course in I want.

The following Gospel harmony provides a glimpse into Jesus’ free will as I want:

Matthew 26:36-39a (NET)

Mark 14:32-35 (NET) Luke 22:39-41 (NET)

John 18:1 (NET)

When he had said these things (John 13:31-17:26),
Then Jesus went with them Then they went Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the[8] disciples followed him. Jesus went out with his disciples
across the[9] Kidron Valley.   There was an orchard there,
to a place called Gethsemane,[10] to a place called Gethsemane,[11]
When he came to the place,
and he and his disciples went into it.
and he said to the disciples, and Jesus said to his disciples, he said to them,
“Sit here while I go over there and pray.” “Sit here while I pray.”
“Pray that you will not fall into temptation.”
He took with him Peter and the two sons of Zebedee, and he became anguished and distressed.  Then he[12] said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” He took Peter, James,[13] and John[14] with him,[15] and became very troubled and distressed.  He said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay alert.”
Going a little farther, he threw himself down with his face to the ground and prayed, Going a little farther, he threw[16] himself to the ground and prayed He went away from them about a stone’s throw, knelt down, and prayed,
that if it were possible the hour would pass from him.

Jesus’ will here, what He wanted, was not to be tortured to death.  My Father, if possible, let this cup pass[17] from me![18] He prayed according to Matthew’s Gospel narrative.  Abba, Father, all things are possible for you, Mark’s Gospel narrative clarified.  Take this cup away from me.[19]  This is perfectly intelligible to me.

I want to live, not to die.  If I must die, I want that death to be as easy as possible.  Viewed this way Jesus’ expressed a fundamental aspect of the human will.  But viewed in the context of his own life and words, I get a very different picture.  He had already stated quite publicly (John 12:27, 28a NET):

“Now my soul is greatly distressed.  And what should I say? ‘Father, deliver me from this hour’?  No, but for this very reason I have come to this hour.  Father, glorify your name.”

And then privately, alone in prayer with his Father, He did exactly that: He prayed that if it were possible the hour would pass from him.[20]  This is so pathetically human I can hear the pre-echo of Paul’s lament: Wretched man that I am!  Who will rescue me from this body of death?[21]  Jesus’ prayer was more nuanced, however, than I’ve made it seem.  His free will was more constrained by the will of his Father.

Matthew 26:39b (NET)

Mark 14:36 (NET)

Luke 22:42 (NET)

He said,
“My Father, if possible, “Abba, Father, all things are possible for you.
“Father, if you are willing,
let this cup pass from me!  Yet not what I will, but what you will.” Take this cup away from me.  Yet not what I will, but what you will.” take this cup away[22] from me.  Yet not my will but yours be done.”

Jesus’ will was subordinate to his Father’s will (letter C of the throne diagram).  Father, if you are willing (εἰ βούλει), He prayed before his request in Luke’s Gospel narrative.  Yet not my will (πλὴν μὴ τὸ θέλημα μου), followed his request, but yours be done (ἀλλὰ τὸ σὸν γινέσθω).  Matthew’s and Mark’s Gospel narratives had the following after Jesus’ request:

Matthew 26:39c (NET)

Mark 14:36c (NET)

Yet not what I will, but what you will. Yet not what I will, but what you will.

Matthew 26:39c (NET Parallel Greek)

Mark 14:36c (NET Parallel Greek)

πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ

Though I didn’t study the Bible, this story was unavoidable as Easter approached.  I don’t recall it being presented as a Gospel harmony.  We were Protestant.  Visual aids were not generally used upstairs in gownup church.  I do remember flipping back and forth between Gospel accounts during sermons.  That’s how I knew they “needed” harmonizing.

As a boy I found it embarrassing, even a little disconcerting, how much Jesus feared death.  I’m sure preachers tried to explain how it wasn’t a fear of death, but that just seemed like a cover for their own embarrassment over Jesus’ lack of machismo.  Besides, Jesus was so perfect, it was all going to work out okay in the end—for Him.  What follows always seemed like the point of the story to me.

Matthew 26:40, 41 (NET)

Mark 14:37, 38 (NET)

Then he came to the disciples and found them sleeping.  He said to Peter, Then he came and found them sleeping, and said to Peter,
“Simon, are you sleeping?
“So, couldn’t you stay awake with me for one hour?  Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Couldn’t you stay awake for one hour?  Stay awake and pray that you will not fall[23] into temptation.  The spirit is willing, but the flesh is weak.”

I thought I needed to be stronger than Peter and the other disciples, stronger even than Jesus perhaps:

If you can force your heart and nerve and sinew

   To serve your turn long after they are gone,

And so hold on when there is nothing in you

   Except the Will which says to them: “Hold on”;[24]

[Jesus] did not need anyone to testify about man, for he knew what was in man.[25]  For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.[26]  But I missed completely that when Jesus said, The spirit is willing, but the flesh is weak, He referred primarily to Himself.  He wasn’t chiding his disciples so much as empathizing with them, as he continued to wrestle in prayer with the weakness of his own flesh.

Matthew 26:42 (NET)

Mark 14:39 (NET)

Luke 22:43 ,44 (NET)

He went away a second time and prayed, He went away again and prayed the same thing.
Then an angel from heaven appeared to him and strengthened him.  And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground.
“My Father, if this cup[27] cannot be taken away[28] unless I drink it, your will must be done.”

An argument could be made that the angel from heaven didn’t appear until Jesus’ third prayer session.  I placed this appearance in the second because I know what comes next.  We are taken from a scene of Jesus in anguish praying more earnestly with sweatlike drops of blood to a scene where Jesus is terrifyingly calm.  These scenes are separated not by decades, nor years, not months, nor weeks, not even days: It was only a matter of moments before Jesus asked Peter and the other disciples: How then would the scriptures that say it must happen this way be fulfilled?[29]

Despite my attempt to add a few moments here the angel may not have appeared before Jesus prayed: My Father, if this cup cannot be taken away unless I drink it, your will must be done.  The clause your will must be done (γενηθήτω τὸ θέλημα σου) struck me as I consider free will in general and Jesus’ free will in particular.  The subject, your will, is τὸ θέλημα σου.  The NET translators chose must be done for the verb γενηθήτω, a passive imperative form of γίνομαι.  I laughed out loud at a passive imperative.

It was clear that must was intended to convey the imperative aspect and be done the passive aspect.  But I couldn’t grasp whether the imperative aspect should hold sway (your will must be done by me), or the passive aspect (your will must be done to me).  Gary Gagliardi’s insight on Christ’s Words — The Mysteries of Jesus’s Greek Revealed was helpful here:

The word translated as “be” means “to become,” that is, to enter into a new state. In Greek, especially as used by Jesus, it is the opposite of “being,” which is existence in the current state. It is in a form that doesn’t exist in English, the 3rd person command in the passive. In translation a 3rd person command is usually translated with a leading “let”, so “let your.”

Mr. Gagliardi’s translation, “let your desire come into being,” seemed like a perfect solution until I tried to make it more concrete with a simpler command: one in authority says, “I want you to wash the dishes.”  “Let your desire come into being,” rings true if the one under authority says it on the way to washing the dishes.  But if the one under authority simply stands there, or sits there, and says, “Let your desire come into being,” I have a fairly practical demonstration of James’ maxim (James 2:17 KJV):

Even so faith, if it hath not works, is dead, being alone.

The translation alone for the Greek word ἑαυτήν (NET: itself) seems to strengthen the connection to a later statement: You see[30] that a person is justified by works and not by faith alone (μόνον, a form of μόνος; KJV: only).[31]  Jesus presented this same issue to the chief priests and elders of the people as a question (Matthew 21:28-31a NET):

What do you think?  A man had two sons.  He went to the first and said, ‘Son, go and work in the vineyard today’ [Table].  The boy answered, ‘I will (θέλω) not.’  But later he had a change of heart and went.  The father went to the other son and said the same thing.  This boy answered, ‘I will, sir (ἐγώ, κύριε),’ but did not go.  Which of the two did (ἐποίησεν, a form of ποιέω) his father’s will (θέλημα) [Table]?

The works are so integrated into the faith we would probably call it faithworks if we were physicists.  But who does these faithworks?  Do I do them as continuous acts of my own free will or do they come from God?  I expressed my current bias clearly at the beginning of this essay: The Father that dwelleth in me, Jesus said, he doeth the works.[32]

The scene of Jesus’ anguish in prayer continued:

Matthew 26:43-46 (NET)

Mark 14:40-42 (NET)

Luke 22:45, 46 (NET)

When he got up from prayer,
He came again and found[33] them sleeping; When he came[34] again he found them sleeping; he came to the disciples and found them sleeping,
exhausted from grief.
they could not keep their eyes open. they could not keep their eyes open.[35]
. And they did not know what to tell him.
So he said to them, “Why are you sleeping?  Get up and pray that you will not fall into temptation!”
So leaving them again, he went away and prayed for the third time, saying the same thing once more.[36]
Then he came to the[37] disciples and said to them, “Are you still sleeping and resting? He came a third time and said to them, “Are you still sleeping and resting?
Enough of that!
Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners.  Get up, let us go.  Look!  My betrayer is approaching!”

And that abruptly we are in a new scene: Jesus is back, large and in charge, and terrifyingly calm.  It is probably time to call terrifyingly calm what it actually is: the peace (εἰρήνη) of God that surpasses all understanding,[38] an aspect of the fruit of the Spirit.  Jesus, strengthened by an angel from heaven, prayed in anguish as the human response exemplified by his disciples was to sleep.  Jesus exhibited the peace of God that surpasses all understanding when the human response exemplified by his disciples was fight (Matthew 26:51-54; Mark 14:47-49; Luke 22:49-52; John 18:10, 11) or flight (Matthew 26:56; Mark 14:50-52).

It becomes more and more impossible for me to believe that Jesus subordinated his will—“I want not to be tortured to death”—to his Father’s will by an act of his own free will, which was—“I want not to be tortured to death” at that moment. The apparent choices, willpower or the indwelling Spirit of God, are listed in a tabular form:

Willpower

The Indwelling Spirit of God

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on”;

The Father that dwelleth in me, he doeth the works.

But that’s Jesus.  What about me?  For it is God which worketh in you, Paul wrote to those who believe Jesus, both to will and to do of his good pleasure.[39]

The Greek word translated worketh is ἐνεργῶν (a form of ἐνεργέω).  The word translated to will is θέλειν (a form of θέλω).  And the word translated to do is ἐνεργεῖν (another form of ἐνεργέω).

To conclude I’ll consider the passive imperative γενηθήτω again, not as a bad joke but as a source of real insight.  I’m more confident that your will must be done by the Father that dwelleth in me, he doeth the works.  But there is an aspect of your will must be done to me as well here:

Matthew 26:45b, 46 (NET)

Mark 14:41b, 42 (NET)

Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!” The hour has come.  Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!”

The Greek word translated betrayed is παραδίδοται (a form of παραδίδωμι).  The same word was translated will be handed over when Jesus told his disciples, You know that after two days the Passover is coming, and the Son of Man will be handed over (παραδίδοται) to be crucified.[40]  It was translated is delivered in the KJV when Jesus taught his disciples, and said unto them, The Son of man is delivered (παραδίδοται) into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third[41] day.[42]

Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?[43]  For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.[44]  Yet none of this was contrary to Jesus’ own free will (John 10:17, 18 NET).

This is why the Father loves me—because I lay down my life, so that I may take it back again.  No one takes it away from me, but I lay it down of my own free will. [45]  I have the authority to lay it down, and I have the authority to take it back again.  This commandment I received from my Father.

This leads me to a third aspect: your will must be done through me.  Whether this aspect is implicit in the passive imperative γενηθήτω or not, it is revealed in this story.  These three aspects are difficult for me to hold in my mind simultaneously as one whole (not unlike the nine aspects of the fruit of the Spirit).  Those who believe have God’s promise to guide us through this and every faithwork.

Masoretic Text

Septuagint
Isaiah 55:10, 11 (Tanakh) Isaiah 55:10, 11 (NET) Isaiah 55:10, 11 (NETS)

Isaiah 55:10, 11 (English Elpenor)

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:
So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.” so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy[46] ways prosperous, and [will effect] my commands.

Tables comparing Isaiah 55:10 and 55:11 in the Tanakh, KJV and NET, and comparing Isaiah 55:10 and 55:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:36; 26:38, 39; Mark 14:32, 33; 14:35; Luke 22:39; John 18:1; Luke 22:42; Mark 14:38; Matthew 26:42; James 2:24; Matthew 26:43-45; Mark 14:40 and 9:31 in the NET and KJV follow.

Isaiah 55:10 (Tanakh)

Isaiah 55:10 (KJV)

Isaiah 55:10 (NET)

For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat.

Isaiah 55:10 (Septuagint BLB)

Isaiah 55:10 (Septuagint Elpenor)

ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν ὡς γὰρ ἂν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν

Isaiah 55:10 (NETS)

Isaiah 55:10 (English Elpenor)

For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food:

Isaiah 55:11 (Tanakh)

Isaiah 55:11 (KJV)

Isaiah 55:11 (NET)

So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. In the same way, the promise that I make does not return to me, having accomplished nothing.  No, it is realized as I desire and is fulfilled as I intend.”

Isaiah 55:11 (Septuagint BLB)

Isaiah 55:11 (Septuagint Elpenor)

οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου

Isaiah 55:11 (NETS)

Isaiah 55:11 (English Elpenor)

so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments. so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands.

Matthew 26:36 (NET)

Matthew 26:36 (KJV)

Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τότε ἔρχεται μετ᾿ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς· καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει

Matthew 26:38, 39 (NET)

Matthew 26:38, 39 (KJV)

Then he said to them, “My soul is deeply grieved, even to the point of death.  Remain here and stay awake with me.” Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε λέγει αὐτοῖς· περίλυπος ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾿ ἐμοῦ τοτε λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου
Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me!  Yet not what I will, but what you will.” And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ και προελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ

Mark 14:32, 33 (NET)

Mark 14:32, 33 (KJV)

Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι
He took Peter, James, and John with him, and became very troubled and distressed. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾿ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν και παραλαμβανει τον πετρον και ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν

Mark 14:35 (NET)

Mark 14:35 (KJV)

Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾿ αὐτοῦ ἡ ὥρα και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα και προσελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα

Luke 22:39 (NET)

Luke 22:39 (KJV)

Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν, ἠκολούθησαν δὲ αὐτῷ |καὶ| οἱ μαθηταί και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου

John 18:1 (NET)

John 18:1 (KJV)

When he had said these things, Jesus went out with his disciples across the Kidron Valley.  There was an orchard there, and he and his disciples went into it. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου |τοῦ| Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου

Luke 22:42 (NET)

Luke 22:42 (KJV)

“Father, if you are willing, take this cup away from me.  Yet not my will but yours be done.” Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

λέγων· πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ· πλὴν μὴ τὸ θέλημα μου ἀλλὰ τὸ σὸν γινέσθω λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω

Mark 14:38 (NET)

Mark 14:38 (KJV)

Stay awake and pray that you will not fall into temptation.  The spirit is willing, but the flesh is weak.” Watch ye and pray, lest ye enter into temptation.  The spirit truly is ready, but the flesh is weak.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης

Matthew 26:42 (NET)

Matthew 26:42 (KJV)

He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.” He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο |λέγων|· πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημα σου παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου

James 2:24 (NET)

James 2:24 (KJV)

You see that a person is justified by works and not by faith alone. Ye see then how that by works a man is justified, and not by faith only.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον

Matthew 26:43-45 (NET)

Matthew 26:43-45 (KJV)

He came again and found them sleeping; they could not keep their eyes open. And he came and found them asleep again: for their eyes were heavy.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι
So leaving them again, he went away and prayed for the third time, saying the same thing once more. And he left them, and went away again, and prayed the third time, saying the same words.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων
Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων

Mark 14:40 (NET)

Mark 14:40 (KJV)

When he came again he found them sleeping; they could not keep their eyes open.  And they did not know what to tell him. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν

Mark 9:31 (NET)

Mark 9:31 (KJV)

for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.  They will kill him, and after three days he will rise.” For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν |αὐτοῖς| ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται

[1] John 8:29b (NET)

[2] John 14:10b (KJV)

[3] Galatians 5:16 (NET)

[4] Hebrews 1:13; Luke 20:43; Acts 2:35 (NET)

[5] John 16:8 (NET)

[6] John 12:32 (NET)

[7] Quoted from “Nietzsche, Grammar & God,” by Timothy T.C. McGhee, on Timothy T. C. McGhee online.

[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here.  The NET parallel Geek text and NA28 did not.

[9] The NET parallel Greek text and NA28 had the article τοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had των.

[10] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

[11] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.

[12] The Byzantine Majority Text had ο ιησους here.  The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.

[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τὸν preceding James.  The Byzantine Majority Text did not.

[14] The NET parallel Greek text and NA28 had the article τὸν preceding John.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[15] The NET parallel Greek text and NA28 had μετ᾿ αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ εαυτου.

[16] The NET parallel Greek text and NA28 had ἔπιπτεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσεν (KJV: fell).

[17] The NET parallel Greek text and NA28 had παρελθάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθετω.

[18] Matthew 26:39b (NET)

[19] Mark 14:36a (NET)

[20] Mark 14:35b (NET)

[21] Romans 7:24 (NET)

[22] The NET parallel Greek text and NA28 had παρένεγκε here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρενεγκειν (KJV: remove).

[23] The NET parallel Greek text and NA28 had ἔλθητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθητε (KJV: ye enter).

[24] If, Rudyard Kipling.  This poem was a favorite admonition of my Dad’s.

[25] John 2:25 (NET)

[26] Hebrews 4:15 (NET)

[27] The Stephanus Textus Receptus and Byzantine Majority Text had το ποτηριον here.  The NET parallel Greek text and NA28 did not.

[28] The Stephanus Textus Receptus and Byzantine Majority Text had απ εμου (KJV: from me) following be taken away (KJV: pass away).  The NET parallel Greek text and NA28 did not.

[29] Matthew 26:54 (NET)

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

[31] James 2:24 (NET)

[32] John 14:10b (KJV)

[33] The NET parallel Greek text and NA28 had εὗρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευρισκει.

[34] The NET parallel Greek text and NA28 had ἐλθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποστρεψας (KJV: when he returned).

[35] The NET parallel Greek text and NA28 had καταβαρυνόμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβαρημενοι (KJV: heavy).

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

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

[38] Philippians 4:7 (NET)

[39] Philippians 2:13 (KJV) Table

[40] Matthew 26:2 (NET)

[41] The Stephanus Textus Receptus and Byzantine Majority Text had τη τριτη here, where the NET parallel Greek text and NA28 had μετὰ τρεῖς (NET: after three).

[42] Mark 9:31 (KJV)

[43] Matthew 26:54 (NET)

[44] John 3:16 (KJV) Table

[45] Who Am I? Part 11

[46] The Greek is μου here though the parallel English is thy.