Isaiah 53:10-12, Part 11

Posted on April 17, 2022 by admin

This is a continuation of a consideration of the differences between the Masoretic text and the Septuagint, a translation of the Hebrew before Israel rejected Jesus as Messiah. The final clause of the first verse under consideration follows:

Masoretic Text		Septuagint
Isaiah 53:10d (Tanakh) Table	Isaiah 53:10d (NET)	Isaiah 53:10d (NETS) Table	Isaiah 53:11a (Elpenor English)
and the pleasure of the LORD shall prosper in his hand (בְּיָד֥וֹ).	and the Lord’s purpose will be accomplished through him (yāḏ, בידו).	And the Lord wishes to take away (ἀφελεῗν)	the Lord also is pleased to take away (ἀφελεῖν) from

I had begun to consider other occurrences of forms ἀφαιρέω (Table) in Isaiah to get a feel for any potential relationship between ἀφελεῖν (a form of ἀφαιρέω) and בְּיָד֥וֹ (yāḏ). Since a form of ἀφαιρέω was the translation of a form of סוּר (sûr) in two of the three examples I considered in another essay,¹ I’ve continued with those occurrences in Isaiah.

Masoretic Text		Septuagint
Isaiah 18:5 (Tanakh/KJV)	Isaiah 18:5 (NET)	Isaiah 18:5 (NETS)	Isaiah 18:5 (Elpenor English)
For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away (הֵסִ֥יר) and cut down the branches.	For before the harvest, when the bud has sprouted and the ripening fruit appears, he will cut off the unproductive shoots with pruning knives; he will prune the tendrils [Note 13: the tendrils he will remove (sûr, הסיר), he will cut off].	Before the harvest, when the blossom has been completed and the unripe grape blossoms—a grape-bearing blossom—then he will take away (ἀφελεῗ) the little clusters with pruning hooks and take away (ἀφελεῗ) the small branches and cut them off	Before the reaping time, when the flower has been completely formed, and the unripe grape has put forth its flower and blossomed, then shall he take away (ἀφελεῖ) the little clusters with pruning-hooks, and shall take away (ἀφελεῖ) the small branches, and cut them off;

This seems to be an example of one instance of הֵסִ֥יר (sûr) translated with two instances of ἀφελεῖ (a form of ἀφαιρέω) because of the Hebrew word וְכָרַ֚ת (kāraṯ), translated he shall both cut off (Tanakh, KJV). I won’t spend time here to try to confirm it with other examples.

Masoretic Text		Septuagint
Isaiah 25:8 (Tanakh/KJV)	Isaiah 25:8 (NET)	Isaiah 25:8 (NETS)	Isaiah 25:8 (Elpenor English)
He will swallow up death in victory; and the Lord GOD will wipe away (וּמָחָ֨ה) tears from off all faces; and the rebuke of his people shall he take away (יָסִיר֙) from off all the earth: for the LORD hath spoken it.	he will swallow up death permanently. The Sovereign Lord will wipe away (māḥâ, ומחה) the tears from every face, and remove (sûr, יסיר) his people’s disgrace from all the earth. Indeed, the Lord has announced it!	Death, having prevailed, swallowed them up, and God has again taken away (ἀφεῗλεν) every tear from every face; the disgrace of the people he has taken away (ἀφεῗλεν) from all the earth, for the mouth of the Lord has spoken.	Death has prevailed and swallowed [men] up; but again the Lord God has taken away (ἀφεῖλε) every tear from every face. He has taken away (ἀφεῖλεν) the reproach of [his] people from all the earth: for the mouth off the Lord has spoken it.

Here both וּמָחָ֨ה (māḥâ) and יָסִיר֙ (sûr) were translated ἀφεῖλε(ν) and ἀφεῗλεν (a form of ἀφαιρέω) in the Septuagint. According to a note (33) in the NET Paul quoted Isaiah 25:8, “Death has been swallowed up in victory.”² The table below compares Paul’s Greek to that of the Septuagint.

1 Corinthians 15:54b (NET Parallel Greek)	Isaiah 25:8a (Septuagint BLB)	Isaiah 25:8 (Septuagint Elpenor)
κατεπόθη ὁ θάνατος εἰς νῖκος	κατέπιεν ὁ θάνατος ἰσχύσας	κατέπιεν ὁ θάνατος ἰσχύσας
1 Corinthians 15:54b (NET)	Isaiah 25:8 (NETS)	Isaiah 25:8 (English Elpenor)
“Death has been swallowed up in victory.”	Death, having prevailed, swallowed them up	Death has prevailed and swallowed [men] up

Perhaps κατεπόθη ὁ θάνατος εἰς νῖκος (Death has been swallowed up in victory) was a popular saying (λόγος), a summation of the first two clauses of Hosea 13:14 alluding to the καταπίνω imagery (“to drink down, swallow, gulp”) of Isaiah 28:5. As death has swallowed up the living, the living God will swallow up death through Jesus Christ our Lord.

1 Corinthians 15:54b (NET Parallel Greek)	Hosea 13:14a (Septuagint BLB)	Hosea 13:14a (Septuagint Elpenor)
κατεπόθη ὁ θάνατος εἰς νῖκος	ἐκ χειρὸς ᾅδου ῥύσομαι αὐτοὺς καὶ ἐκ θανάτου λυτρώσομαι αὐτούς	ἐκ χειρὸς ᾅδου ῥύσομαι καὶ ἐκ θανάτου λυτρώσομαι αὐτούς
1 Corinthians 15:54b (NET)	Hosea 13:14a (NETS)	Hosea 13:14a (English Elpenor)
“Death has been swallowed up in victory.”	I shall rescue them from the hand of Hades and shall redeem them from Death.	I will deliver [them] out of the power of Hades, and will redeem them from death:
1 Corinthians 15:55 (NET Parallel Greek)	Hosea 13:14b (Septuagint BLB)	Hosea 13:14b (Septuagint Elpenor)
ποῦ σου, θάνατε, τὸ νῖκος;³ ποῦ σου, θάνατε, τὸ κέντρον	ποῦ ἡ δίκη σου θάνατε ποῦ τὸ κέντρον σου ᾅδη	ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, ᾅδη
1 Corinthians 15:55 (NET)	Hosea 13:14b (NETS)	Hosea 13:14b (English Elpenor)
“Where, O death, is your victory? Where, O death, is your sting?”	O Death, where is your sentence? O Hades, where is your goad?	where is thy penalty, O death? O Hades, where is thy sting?

Regardless, the rabbis who translated the Septuagint didn’t understand the first clause of Isaiah 25:8 in the same way that more contemporary translators have translated the Hebrew of the Masoretic text.

Isaiah 25:8a (Tanakh/KJV from the Masoretic text)	Isaiah 25:8a (NETS from the Septuagint)
He will swallow up death in victory;	Death, having prevailed, swallowed them up,

Does this mean that the Hebrew text the rabbis translated was different from that in the Masoretic text? It’s hard to say. The NET translation of Hosea 13:14 leads me to believe that even the Hebrew of the Masoretic text is open to interpretation.

Masoretic Text		Septuagint
Hosea 13:14 (Tanakh/KJV)	Hosea 13:14 (NET)	Hosea 13:14 (NETS)	Hosea 13:14 (Elpenor English)
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.	Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!	I shall rescue them from the hand of Hades and shall redeem them from Death. O Death, where is your sentence? O Hades, where is your goad? Comfort is hidden from my eyes.	I will deliver [them] out of the power of Hades, and will redeem them from death: where is thy penalty, O death? O Hades, where is thy sting? comfort is hidden from mine eyes.

This kind of complexity is frustrating to anyone living a timed life. I certainly live a timed life, traveling on airplanes to various cities to record conference sessions that happen in various locations at various times on media that will only hold a fixed amount of data. But I also live an eternal life, knowing the only true God, and Jesus Christ, whom [He] sent.⁴ I can trust Him—to unfold, to uncover, to reveal the things that frustrate or confuse me—with that continuous supply of his own peace, patience and faithfulness. Jesus said (Matthew 7:7, 8 NET)

Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.

My ten years’ association with the study of Geology, first as a student taking courses then as a teaching assistant helping other students learn field techniques for identifying rocks and minerals, helped me see the sediments deposited by a great flood in the Grand Canyon. Standing on the north rim I could almost feel the uplift of the kaibab plateau and the rapid recession of flood waters that carved out most of the features of the Grand Canyon through relatively unconsolidated sediments. On the drive back down to St. Louis I saw for the first time that grander canyon known as the Mississippi valley. And as I recalled the similarity of sedimentary rock strata on the east coast of South America and the west coast of Africa I perceived the grandest canyon of all, called the Atlantic Ocean, though my mind still boggles at the power that created it.

Clearly, I didn’t learn what I was expected to learn. My instructors preferred to deliberately suppress this fact, that by the word of God heavens existed long ago and an earth was formed out of water and by means of water. Through these things the world existing at that time was destroyed when it was deluged with water.⁵

Peter’s point in this portion of his letter was that by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.⁶ [T]he heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze.⁷ This destruction of the universe (or at least this solar system) makes space for new heavens and a new earth, in which righteousness truly resides.⁸

In answer to a question why this hasn’t happened yet (2 Peter 3:3, 4), Peter replied, The Lord…is being patient toward you because he does not wish (βουλόμενός, a form of βούλομαι) for any to perish but for all to come to repentance.⁹ His wish corresponds to the way Jesus pictured death and Hades (Luke 16:19-31): as the opportunity and space for rich and poor alike to focus their attention on the Bible, something they may have ignored or been completely ignorant of during their lives here.

Then Death and Hades were thrown into the lake of fire. This is the second death¹⁰—the lake of fire.¹¹ I admit I’ve thought of Death and Hades here as euphemisms for those who have died and those who reside in the place of the dead respectively. Now I’m more willing to consider that it is the very concepts Death and Hades (as the place of the dead) which will be done away with. They become superfluous once every knee has bowed and every tongue confessed that Jesus Christ is Lord (Philippians 2:5-11).

Paul wrote (Philippians 2:10, 11 NET):

…so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The Greek word translated will bow above was not κάμψουσιν, the future tense indicative form of κάμπτω. It was κάμψῃ in the aorist tense and subjunctive mood. Likewise, the Greek word translated confess was not ἐξομολογήσεται, the future tense indicative form of ἐξομολογέω (Romans 14:11). It was ἐξομολογήσηται in the aorist tense and subjunctive mood. This is part of the intrigue of translating Koine Greek into English.

Ordinarily, the subjunctive mood would be translated something like “every knee may bow” and “every tongue may confess.” That’s what someone who already knows Greek would expect. Of course, someone who already knows Greek probably also knows that “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”

Here “every knee may bow” and “every tongue may confess” are clearly the result of Christ Jesus (Philippians 2:6-8 NET):

who, though he existed in the form of God, did not regard equality with God as something to be grasped, but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature [Table]. He humbled himself by becoming obedient to the point of death—even death on a cross!

And (Philippians 2:9, 10a NET):

As a result God highly exalted him and gave him the name that is above every name, so that (ἵνα) at the name of Jesus…

And here, apparently, the translators of the NET wanted even those who do not already know Koine Greek to know how certain Paul was of this outcome (Philippians 2:10b, 11 NET):

every knee will bow—in heaven and on earth and under the earth—and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

The Lord’s wish…for all to come to repentance isn’t given this much credence in the religious circles I inhabit. But there are six other undisputed¹² occurrences of βουλόμενος in the New Testament to consider: Because he wanted (βουλόμενος) to satisfy the crowd, Pilate released Barabbas for them.¹³ Because the Roman commander in Jerusalem wanted (βουλόμενος) to know the true reason Paul was being accused by¹⁴ the Jews, he released him¹⁵ and ordered the chief priests and the whole¹⁶ council¹⁷ to assemble.¹⁸ He then brought Paul down and had him stand before them.¹⁹ When he learned of a plot to kill Paul the Roman commander sent him to the Governor Felix with a letter describing his actions (Acts 23:28 NET):

Since²⁰ I wanted (βουλόμενος) to know²¹ what charge they were accusing him of, I brought him²² down to their council.

God wanted (βουλόμενος) to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable…so he intervened with an oath.²³ In each instance quoted above one with power and authority acted to satisfy his βουλόμενος.

When the ship carrying Paul as a prisoner to Rome began to sink (Acts 27:42, 43 NET):

…the soldiers’ plan (βουλὴ) was to kill the prisoners so that none of them would escape²⁴ by swimming away. But the centurion, wanting (βουλόμενος) to save Paul’s life, prevented them from carrying out their plan. He ordered those who could swim to jump overboard²⁵ first and get to land.

It was not the relative strengths of the Greek words (βουλὴ vs. βουλόμενος) that carried the day, but the centurion’s authority over his soldiers. Likewise, When…Herod planned (βουλόμενος) to bring [Peter] out for public trial after the Passover,²⁶ there is every reason to believe he would have carried out his βουλόμενος if he had not been thwarted by a higher power with greater authority (Acts 12:6-11).

Knowing this, I can’t stand before the judgment seat of Christ, look Him in the eye and say to his face, “Your wish for all to come to repentance will never happen.” I’m all in, on Him, his power and his authority because he does not wish for any to perish but for all to come to repentance.

Tables comparing Isaiah 18:5; 25:8 and Hosea 13:14 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 18:5; 25:8 and Hosea 13:14 in the Septuagint (BLB and Elpenor), and tables comparing 1 Corinthians 15:55; Revelation 20:14; 2 Corinthians 1:17; Acts 22:30; 23:28 and 27:42, 43 in the NET and KJV follow.

Isaiah 18:5 (Tanakh)	Isaiah 18:5 (KJV)	Isaiah 18:5 (NET)
For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.	For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.	For before the harvest, when the bud has sprouted and the ripening fruit appears, he will cut off the unproductive shoots with pruning knives; he will prune the tendrils.

Isaiah 18:5 (Septuagint BLB)	Isaiah 18:5 (Septuagint Elpenor)
πρὸ τοῦ θερισμοῦ ὅταν συντελεσθῇ ἄνθος καὶ ὄμφαξ ἀνθήσῃ ἄνθος ὀμφακίζουσα καὶ ἀφελεῗ τὰ βοτρύδια τὰ μικρὰ τοῗς δρεπάνοις καὶ τὰς κληματίδας ἀφελεῗ καὶ κατακόψει	πρὸ τοῦ θερισμοῦ, ὅταν συντελεσθῇ ἄνθος καὶ ὄμφαξ ἐξανθήσῃ ἄνθος ὀμφακίζουσα, καὶ ἀφελεῖ τὰ βοτρύδια τὰ μικρὰ τοῖς δρεπάνοις καὶ τὰς κληματίδας ἀφελεῖ καὶ ἀποκόψει
Isaiah 18:5 (NETS)	Isaiah 18:5 (English Elpenor)
Before the harvest, when the blossom has been completed and the unripe grape blossoms—a grape-bearing blossom—then he will take away the little clusters with pruning hooks and take away the small branches and cut them off	Before the reaping time, when the flower has been completely formed, and the unripe grape has put forth its flower and blossomed, then shall he take away the little clusters with pruning-hooks, and shall take away the small branches, and cut them off;

Isaiah 25:8 (Tanakh)	Isaiah 25:8 (KJV)	Isaiah 25:8 (NET)
He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.	He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.	he will swallow up death permanently. The Sovereign Lord will wipe away the tears from every face, and remove his people’s disgrace from all the earth. Indeed, the Lord has announced it!

Isaiah 25:8 (Septuagint BLB)	Isaiah 25:8 (Septuagint Elpenor)
κατέπιεν ὁ θάνατος ἰσχύσας καὶ πάλιν ἀφεῗλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου τὸ ὄνειδος τοῦ λαοῦ ἀφεῗλεν ἀπὸ πάσης τῆς γῆς τὸ γὰρ στόμα κυρίου ἐλάλησεν	κατέπιεν ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλε Κύριος ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου· τὸ ὄνειδος τοῦ λαοῦ ἀφεῖλεν ἀπὸ πάσης τῆς γῆς, τὸ γὰρ στόμα Κυρίου ἐλάλησε
Isaiah 25:8 (NETS)	Isaiah 25:8 (English Elpenor)
Death, having prevailed, swallowed them up, and God has again taken away every tear from every face; the disgrace of the people he has taken away from all the earth, for the mouth of the Lord has spoken.	Death has prevailed and swallowed [men] up; but again the Lord God has taken away every tear from every face. He has taken away the reproach of [his] people from all the earth: for the mouth off the Lord has spoken it.

Hosea 13:14 (Tanakh)	Hosea 13:14 (KJV)	Hosea 13:14 (NET)
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.	I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.	Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!

Hosea 13:14 (Septuagint BLB)	Hosea 13:14 (Septuagint Elpenor)
ἐκ χειρὸς ᾅδου ῥύσομαι αὐτοὺς καὶ ἐκ θανάτου λυτρώσομαι αὐτούς ποῦ ἡ δίκη σου θάνατε ποῦ τὸ κέντρον σου ᾅδη παράκλησις κέκρυπται ἀπὸ ὀφθαλμῶν μου	ἐκ χειρὸς ᾅδου ῥύσομαι καὶ ἐκ θανάτου λυτρώσομαι αὐτούς, ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, ᾅδη; παράκλησις κέκρυπται ἀπὸ ὀφθαλμῶν μου,
Hosea 13:14 (NETS)	Hosea 13:14 (English Elpenor)
I shall rescue them from the hand of Hades and shall redeem them from Death. O Death, where is your sentence? O Hades, where is your goad? Comfort is hidden from my eyes.	I will deliver [them] out of the power of Hades, and will redeem them from death: where is thy penalty, O death? O Hades, where is thy sting? comfort is hidden from mine eyes.

1 Corinthians 15:55 (NET)	1 Corinthians 15:55 (KJV)
“Where, O death, is your victory? Where, O death, is your sting?”	O death, where is thy sting? O grave, where is thy victory?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον	που σου θανατε το κεντρον που σου αδη το νικος	που σου θανατε το κεντρον που σου αδη το νικος

Revelation 20:14 (NET)	Revelation 20:14 (KJV)
Then Death and Hades were thrown into the lake of fire. This is the second death—the lake of fire.	And death and hell were cast into the lake of fire. This is the second death.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ὁ θάνατος καὶ ὁ ᾅδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερος ἐστιν, ἡ λίμνη τοῦ πυρός	και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυρος ουτος εστιν ο δευτερος θανατος	και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυρος ουτος ο θανατος ο δευτερος εστιν η λιμνη του πυρος

2 Corinthians 1:17 (NET)	2 Corinthians 1:17 (KJV)
Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? Or do I make my plans according to mere human standards so that I would be saying both “Yes, yes” and “No, no” at the same time?	When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦτο οὖν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ᾿ ἐμοὶ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ	τουτο ουν βουλευομενος μη τι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου	τουτο ουν βουλευομενος μη τι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου

Acts 22:30 (NET)	Acts 22:30 (KJV)
The next day, because the commanding officer wanted to know the true reason Paul was being accused by the Jews, he released him and ordered the chief priests and the whole council to assemble. He then brought Paul down and had him stand before them.	On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῇ δὲ ἐπαύριον βουλόμενος γνῶναι τὸ ἀσφαλές, τὸ τί κατηγορεῖται ὑπὸ τῶν Ἰουδαίων, ἔλυσεν αὐτὸν καὶ ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ πᾶν τὸ συνέδριον, καὶ καταγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς	τη δε επαυριον βουλομενος γνωναι το ασφαλες το τι κατηγορειται παρα των ιουδαιων ελυσεν αυτον απο των δεσμων και εκελευσεν ελθειν τους αρχιερεις και ολον το συνεδριον αυτων και καταγαγων τον παυλον εστησεν εις αυτους	τη δε επαυριον βουλομενος γνωναι το ασφαλες το τι κατηγορειται παρα των ιουδαιων ελυσεν αυτον απο των δεσμων και εκελευσεν ελθειν τους αρχιερεις και ολον το συνεδριον αυτων και καταγαγων τον παυλον εστησεν εις αυτους

Acts 23:28 (NET)	Acts 23:28 (KJV)
Since I wanted to know what charge they were accusing him of, I brought him down to their council.	And when I would have known the cause wherefore they accused him, I brought him forth into their council:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
βουλόμενος τε ἐπιγνῶναι τὴν αἰτίαν δι᾿ ἣν ἐνεκάλουν αὐτῷ, \|κατήγαγον εἰς τὸ συνέδριον αὐτῶν\|	βουλομενος δε γνωναι την αιτιαν δι ην ενεκαλουν αυτω κατηγαγον αυτον εις το συνεδριον αυτων	βουλομενος δε γνωναι την αιτιαν δι ην ενεκαλουν αυτω κατηγαγον αυτον εις το συνεδριον αυτων

Acts 27:42, 43 (NET)	Acts 27:42, 43 (KJV)
Now the soldiers’ plan was to kill the prisoners so that none of them would escape by swimming away.	And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out, and escape.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς δεσμώτας ἀποκτείνωσιν, μή τις ἐκκολυμβήσας διαφύγῃ	των δε στρατιωτων βουλη εγενετο ινα τους δεσμωτας αποκτεινωσιν μη τις εκκολυμβησας διαφυγοι	των δε στρατιωτων βουλη εγενετο ινα τους δεσμωτας αποκτεινωσιν μη τις εκκολυμβησας διαφυγη

But the centurion, wanting to save Paul’s life, prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land,

But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν Παῦλον ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσεν τε τοὺς δυναμένους κολυμβᾶν ἀπορίψαντας πρώτους ἐπὶ τὴν γῆν ἐξιέναι	ο δε εκατονταρχος βουλομενος διασωσαι τον παυλον εκωλυσεν αυτους του βουληματος εκελευσεν τε τους δυναμενους κολυμβαν απορριψαντας πρωτους επι την γην εξιεναι	ο δε εκατονταρχος βουλομενος διασωσαι τον παυλον εκωλυσεν αυτους του βουληματος εκελευσεν τε τους δυναμενους κολυμβαν απορριψαντας πρωτους επι την γην εξιεναι

Isaiah 53:10-12, Part 12

Back to The Book of Life, Part 1

Back to The Book of Life, Part 2

Back to Christianity, Part 1

Back to Who Am I? Part 16

¹ Isaiah 1:25; 10:13

² 1 Corinthians 15:54b (NET)

³ The NET parallel Greek text and NA²⁸ had νῖκος here, where the Stephanus Textus Receptus and Byzantine Majority Text had κέντρον (KJV: sting).

⁴ John 17:3b (NET)

⁵ 2 Peter 3:5, 6 (NET)

⁶ 2 Peter 3:7 (NET) Table

⁷ 2 Peter 3:10b (NET) Table

⁸ 2 Peter 3:13 (NET)

⁹ 2 Peter 3:9 (NET) Table

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the article ὁ preceding death. The Stephanus Textus Receptus did not.

¹¹ Revelation 20:14 (NET) The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἡ λίμνη τοῦ πυρός here. The Stephanus Textus Receptus did not.

¹² In the NET parallel Greek text and NA²⁸ planning to do (NET) was βουλόμενος, but in the Stephanus Textus Receptus and Byzantine Majority Text When I…was…minded was βουλευομενος.

¹³ Mark 15:15a (NET)

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

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had απο των δεσμων (KJV: from his bands) following released him (KJV: loosed him). The NET parallel Greek text and NA²⁸ did not.

¹⁶ The NET parallel Greek text and NA²⁸ had πᾶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολον (KJV: all).

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text and NA²⁸ had συνελθεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθειν (KJV: to appear).

¹⁹ Acts 22:30 (NET)

²⁰ The NET parallel Greek text and NA²⁸ had τε here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: And).

²¹ The NET parallel Greek text and NA²⁸ had ἐπιγνῶναι here, where the Stephanus Textus Receptus and Byzantine Majority Text had γνωναι (KJV: have known).

²² The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²³ Hebrews 6:17 (NET)

²⁴ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had διαφύγῃ here, where the Stephanus Textus Receptus had διαφυγοι.

²⁵ The NET parallel Greek text and NA²⁸ had ἀπορίψαντας here, where the Stephanus Textus Receptus and Byzantine Majority Text had απορριψαντας (KJV: should cast themselves…into the sea).

²⁶ Acts 12:4b (NET)

Peter’s Second Gospel Proclamation, Part 1

Posted on May 21, 2021 by admin

Peter^[1] and John were going up to the temple at the time for prayer…^[2] They met a beggar lame from birth. Peter said (Acts 3:6-8 NET):

“I have no silver or gold, but what I do have I give you. In the name of Jesus Christ the Nazarene, stand up and walk!” Then Peter took hold of him by the right hand and raised him^[3] up, and at once the man’s feet and ankles^[4] were made strong. He jumped up, stood and began walking around, and he entered the temple courts with them, walking and leaping and praising God.

For the kingdom of God is demonstrated not in idle talk but with power (δυνάμει, a form of δύναμις),^[5] Paul wrote his dear children in Corinth. As a crowd gathered, Peter declared to the people (Acts 3:12-16 NET):

“Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power (δυνάμει, a form of δύναμις) or piety [Table]? The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you^[6] handed over and rejected^[7] in the presence of Pilate after he had decided to release him. But you rejected the Holy and Righteous One and asked that a man who was a murderer be released to you. You killed the Originator of life, whom God raised from the dead. To this fact we are witnesses! And on the basis of faith in Jesus’ name, his very name has made this man—whom you see and know—strong. The faith that is through Jesus has given him this complete health in the presence of you all.

Peter denied that the power to heal the lame man was his own, rather it was the power of the God of Abraham, Isaac, and Jacob, the God of [their] forefathers. And it was done for an explicit reason: to glorify his servant Jesus. Which is easier, to say to the paralytic, Jesus asked, ‘Your sins are forgiven,’^[8] or to say, ‘Stand up,^[9] take your stretcher, and walk’?^[10] Peter followed Jesus’ example here. He was quite clear which Jesus he referred to, and which sin. I want to spend some time here recalling this rejection of Jesus.

Then Pilate called together the chief priests, the leaders, and the people, and said to them, “You brought me this man as one who was misleading the people. When I examined him before you, I did not^[11] find this man guilty of anything you accused him of doing. (Luke 23:13, 14 NET)
“I find no basis for an accusation against him. (John 18:38b NET)
Neither did Herod, for he sent him back to us.^[12] Look, he has done nothing deserving death. I will therefore have him flogged and release him.”^[13] (Luke 23:15, 16 NET)
But it is your custom that I release one prisoner for you at the Passover. (John 18:39a NET)
Matthew 27:15, 16 NET		Mark 15:6-8 NET
During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted. At that time they had in custody a notorious prisoner named Jesus^[14] Barabbas.		During the feast it was customary to release one prisoner to the people, whomever they requested.^[15] A man named Barabbas was imprisoned with rebels^[16] who had committed murder during an insurrection.
		Then the crowd came up^[17] and began to ask Pilate to release a prisoner for them, as was^[18] his custom.
Matthew 27:17 NET		Mark 15:9 NET	John 18:39b NET
So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus^[19] Barabbas or Jesus who is called the Christ?”		So Pilate asked them, “Do you want me to release the king of the Jews for you?”	So do you want me to release for you the king of the Jews?”
Matthew 27:18-21a NET		Mark 15:10, 11 NET
(For he knew that they had handed him over because of envy.)		(For he knew that the chief priests had handed him over because of envy.)
As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.”
But the chief priests and the elders persuaded the crowds to ask for Barabbas		But the chief priests stirred up the crowd to have him release Barabbas instead.
and to have Jesus killed. The governor asked them, “Which of the two do you want me to release for you?”
Matthew 27:21b NET	Luke 23:18, 19 NET		John 18:40 NET
And they said,^[20] “Barabbas!”	But they all shouted out^[21] together, “Take this man away! Release Barabbas^[22] for us!” (This was a man who had been thrown into prison^[23] for an insurrection started in the city, and for murder.)		Then they shouted back, “Not this man, but Barabbas!” (Now Barabbas was a revolutionary.)
Then Pilate took Jesus and had him flogged severely. The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe. They came up to him again and again^[24] and said, “Hail, king of the Jews!” And they struck him repeatedly in the face. Again^[25] Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.” So Jesus came outside, wearing the crown of thorns and the purple robe. (John 19:1-5a NET)
Matthew 27:22 NET	Mark 15:12, 13 NET	Luke 23:20, 21 NET	John 19:5b, 6a NET
Pilate said to them,	So Pilate spoke^[26] to them again,	Pilate^[27] addressed them^[28] once again	Pilate said to them,
		because he wanted to release Jesus.
			“Look,^[29] here is the man!”
“Then what should I do with Jesus who is called the Christ?”	“Then what do you want me to do with the one you call king^[30] of the Jews?”
They all said,^[31] “Crucify him!”	They shouted back, “Crucify him!”	But they kept on shouting, “Crucify, crucify^[32] him!”	When the chief priests and their officers saw him, they shouted out, “Crucify him! Crucify him!”^[33]
Pilate said, “You take him and crucify him! Certainly I find no reason for an accusation against him!” The Jewish leaders replied, “We have a law, and according to our^[34] law he ought to die because he claimed to be the Son of God!” When Pilate heard what they said, he was more afraid than ever, and he went back into the governor’s residence and said to Jesus, “Where do you come from?” But Jesus gave him no answer. So Pilate said, “Do you refuse to speak to me? Don’t you know I have the authority to release you and to crucify you?” Jesus^[35] replied,^[36] “You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over^[37] to you is guilty of greater sin.” From this point on, Pilate tried to release him. But the Jewish leaders shouted out,^[38] “If you release this man, you are no friend of Caesar! Everyone who claims to be^[39] a king opposes Caesar!” When Pilate heard these words^[40] he brought Jesus outside and sat down on the judgment seat^[41] in the place called “The Stone Pavement” (Gabbatha in Aramaic). (Now it was the day of preparation for the Passover, about^[42] noon.) Pilate said to the Jewish leaders, “Look, here is your king!” Then they^[43] shouted out, “Away with him! Away with him! Crucify him!” (John 19:6b-15a NET)
Matthew 27:23 NET	Mark 15:14 NET	Luke 23:22, 23 NET	John 19:15b NET
He^[44] asked, “Why? What wrong has he done?”	Pilate asked them, “Why? What has he done wrong?”	A third time he said to them, “Why? What wrong has he done?
			Pilate asked, “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
		I have found him guilty of no crime deserving death. I will therefore flog him and release him.”
But they shouted more insistently, “Crucify him!”	But they shouted more insistently,^[45] “Crucify him!”	But they were insistent, demanding with loud shouts that he be crucified. And their shouts^[46] prevailed.
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s^[47] blood. You take care of it yourselves!” In reply all the people said, “Let his blood be on us and on our children!” (Matthew 27:24, 25 NET)
Matthew 27:26 NET	Mark 15:15 NET	Luke 23:24, 25 NET	John 19:16a NET
		So^[48] Pilate decided that their demand should be granted.
	Because he wanted to satisfy the crowd,
Then he released Barabbas for them.	Pilate released Barabbas for them.	He released^[49] the man they asked for, who had been thrown in prison^[50] for insurrection and murder.
But after he had Jesus flogged,	Then, after he had Jesus flogged,
he handed him over to be crucified.	he handed him over to be crucified.	But he handed Jesus over to their will.	Then Pilate handed him over to them to be crucified.

This Gospel harmony is certainly debatable. I haven’t even tried to resolve when or how often Jesus was flogged. My interest here was to highlight the emotional contrast between the fire and brimstone condemnation anticipated by the religious mind for such rejection of Jesus, and the mind of Christ revealed through Peter’s words (Acts 3:17 NET):

And now, brothers, I know you acted in ignorance (ἄγνοιαν, a form of ἄγνοια), as your rulers did too.

Paul acknowledged that he was treated with mercy because [he] acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief (ἀπιστίᾳ).^[51] And it was Paul who wrote that God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.^[52]

Tables comparing Acts 3:1; 3:7; 3:13; Mark 2:9; Luke 23:14, 15; 23:17-21; Matthew 27:16, 17; Mark 15:6-8; Matthew 27:21-24; John 19:3-7; Mark 15:12; John 19:11-16; Mark 15:14 and Luke 23:23-25 in the NET and KJV follow.

Acts 3:1 (NET)	Acts 3:1 (KJV)
Now Peter and John were going up to the temple at the time for prayer, at three o’clock in the afternoon.	Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Πέτρος δὲ καὶ Ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην	επι το αυτο δε πετρος και ιωαννης ανεβαινον εις το ιερον επι την ωραν της προσευχης την εννατην	επι το αυτο δε πετρος και ιωαννης ανεβαινον εις το ιερον επι την ωραν της προσευχης την ενατην

Acts 3:7 (NET)	Acts 3:7 (KJV)
Then Peter took hold of him by the right hand and raised him up, and at once the man’s feet and ankles were made strong.	And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά	και πιασας αυτον της δεξιας χειρος ηγειρεν παραχρημα δε εστερεωθησαν αυτου αι βασεις και τα σφυρα	και πιασας αυτον της δεξιας χειρος ηγειρεν παραχρημα δε εστερεωθησαν αυτου αι βασεις και τα σφυρα

Acts 3:13 (NET)	Acts 3:13 (KJV)
The God of Abraham, Isaac, and Jacob, the God of our forefathers, has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate after he had decided to release him.	The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πιλάτου, κρίναντος ἐκείνου ἀπολύειν	ο θεος αβρααμ και ισαακ και ιακωβ ο θεος των πατερων ημων εδοξασεν τον παιδα αυτου ιησουν ον υμεις παρεδωκατε και ηρνησασθε αυτον κατα προσωπον πιλατου κριναντος εκεινου απολυειν	ο θεος αβρααμ και ισαακ και ιακωβ ο θεος των πατερων ημων εδοξασεν τον παιδα αυτου ιησουν ον υμεις μεν παρεδωκατε και ηρνησασθε αυτον κατα προσωπον πιλατου κριναντος εκεινου απολυειν

Mark 2:9 (NET)	Mark 2:9 (KJV)
Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?	Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ· ἀφίενται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· \|ἔγειρε\| \|καὶ\| ἆρον τὸν κράβαττον σου καὶ περιπάτει	τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σοι αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει	τι εστιν ευκοπωτερον ειπειν τω παραλυτικω αφεωνται σου αι αμαρτιαι η ειπειν εγειραι και αρον σου τον κραββατον και περιπατει

Luke 23:14, 15 (NET)	Luke 23:14, 15 (KJV)
and said to them, “You brought me this man as one who was misleading the people. When I examined him before you, I did not find this man guilty of anything you accused him of doing.	Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶπεν πρὸς αὐτούς· προσηνέγκατε μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας οὐθὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατ᾿ αὐτοῦ	ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου	ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου

Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death.

No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλ᾿ οὐδὲ Ἡρῴδης, ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς, καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῷ	αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω	αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω

Luke 23:17-21 (NET)	Luke 23:17-21 (KJV)
n/a	(For of necessity he must release one unto them at the feast.)

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
n/a	αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα	αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα

But they all shouted out together, “Take this man away! Release Barabbas for us!”

And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν	ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν τον βαραββαν	ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν βαραββαν

(This was a man who had been thrown into prison for an insurrection started in the city, and for murder.)

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
(ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον βληθεὶς ἐν τῇ φυλακῇ)	οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην	οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην

Pilate addressed them once again because he wanted to release Jesus.

Pilate therefore, willing to release Jesus, spake again to them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάλιν δὲ ὁ Πιλᾶτος προσεφώνησεν αὐτοῖς θέλων ἀπολῦσαι τὸν Ἰησοῦν	παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν	παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν

But they kept on shouting, “Crucify, crucify him!”

But they cried, saying, Crucify him, crucify him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἐπεφώνουν λέγοντες· σταύρου σταύρου αὐτόν	οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον	οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον

Matthew 27:16, 17 (NET)	Matthew 27:16, 17 (KJV)
At that time they had in custody a notorious prisoner named Jesus Barabbas.	And they had then a notable prisoner, called Barabbas.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἶχον δὲ τότε δέσμιον ἐπίσημον λεγόμενον [Ἰησοῦν] Βαραββᾶν	ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν	ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν

So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?”

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πιλᾶτος· τίνα θέλετε ἀπολύσω ὑμῖν, [Ἰησοῦν] \|τὸν\| Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον χριστόν	συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον	συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον

Mark 15:6-8 (NET)	Mark 15:6-8 (KJV)
During the feast it was customary to release one prisoner to the people, whomever they requested.	Now at that feast he released unto them one prisoner, whomsoever they desired.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Κατὰ δὲ ἑορτὴν ἀπέλυεν αὐτοῖς ἕνα δέσμιον ὃν παρῃτοῦντο	κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο	κατα δε εορτην απελυεν αυτοις ενα δεσμιον ονπερ ητουντο

A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἦν δὲ ὁ λεγόμενος Βαραββᾶς μετὰ τῶν στασιαστῶν δεδεμένος οἵτινες ἐν τῇ στάσει φόνον πεποιήκεισαν	ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν	ην δε ο λεγομενος βαραββας μετα των συστασιαστων δεδεμενος οιτινες εν τη στασει φονον πεποιηκεισαν

Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom.

And the multitude crying aloud began to desire him to do as he had ever done unto them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς	και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις	και αναβοησας ο οχλος ηρξατο αιτεισθαι καθως αει εποιει αυτοις

Matthew 27:21-24 (NET)	Matthew 27:21-24 (KJV)
The governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!”	The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς· τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν τὸν Βαραββᾶν	αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν	αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν

Pilate said to them, “Then what should I do with Jesus who is called the Christ?” They all said, “Crucify him!”

Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λέγει αὐτοῖς ὁ Πιλᾶτος· τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον χριστόν; λέγουσιν πάντες· σταυρωθήτω	λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω	λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω

He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἔφη· τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες· σταυρωθήτω	ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω	ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω

When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!”

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἰδὼν δὲ ὁ Πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας \|ἀπέναντι\| τοῦ ὄχλου λέγων· ἀθῷος εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε	ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε	ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε

John 19:3-7 (NET)	John 19:3-7 (KJV)
They came up to him again and again and said, “Hail, king of the Jews!” And they struck him repeatedly in the face.	And said, Hail, King of the Jews! and they smote him with their hands.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον· χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ραπίσματα	και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα	και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα

Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.”

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἐξῆλθεν πάλιν ἔξω ὁ Πιλᾶτος καὶ λέγει αὐτοῖς· ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ	εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω	εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω

So Jesus came outside, wearing the crown of thorns and the purple robe. Pilate said to them, “Look, here is the man!”

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐξῆλθεν οὖν \|ὁ\| Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς· ἰδοὺ ὁ ἄνθρωπος	εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος	εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος

When the chief priests and their officers saw him, they shouted out, “Crucify him! Crucify him!” Pilate said, “You take him and crucify him! Certainly I find no reason for an accusation against him!”

When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται ἐκραύγασαν λέγοντες· σταύρωσον σταύρωσον. λέγει αὐτοῖς ὁ Πιλᾶτος· λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε· ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν	οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν	οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον αυτον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν

The Jewish leaders replied, “We have a law, and according to our law he ought to die because he claimed to be the Son of God!”

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· ἡμεῖς νόμον ἔχομεν καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν	απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν	απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν

Mark 15:12 (NET)	Mark 15:12 (KJV)
So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?”	And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Πιλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς· τί οὖν [θέλετε] ποιήσω [ὃν λέγετε] τὸν βασιλέα τῶν Ἰουδαίων	ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων	ο δε πιλατος αποκριθεις παλιν ειπεν αυτοις τι ουν θελετε ποιησω ον λεγετε βασιλεα των ιουδαιων

John 19:11-16 (NET)	John 19:11-16 (KJV)
Jesus replied, “You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin.”	Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπεκρίθη [αὐτῷ] Ἰησοῦς· οὐκ εἶχες ἐξουσίαν κατ᾿ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει	απεκριθη ο ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει	απεκριθη ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει

From this point on, Pilate tried to release him. But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar! Everyone who claims to be a king opposes Caesar!”

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκ τούτου ὁ Πιλᾶτος ἐζήτει ἀπολῦσαι αὐτόν· οἱ δὲ Ἰουδαῖοι ἐκραύγασαν λέγοντες· ἐὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι	εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα αυτον ποιων αντιλεγει τω καισαρι	εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα εαυτον ποιων αντιλεγει τω καισαρι

When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic).

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ οὖν Πιλᾶτος ἀκούσας τῶν λόγων τούτων ἤγαγεν ἔξω τὸν Ἰησοῦν καὶ ἐκάθισεν ἐπὶ βήματος εἰς τόπον λεγόμενον λιθόστρωτον (Ἑβραϊστὶ δὲ Γαββαθα).	ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα	ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα

(Now it was the day of preparation for the Passover, about noon.) Pilate said to the Jewish leaders, “Look, here is your king!”

And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
(ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη.) καὶ λέγει τοῖς Ἰουδαίοις· ἴδε ὁ βασιλεὺς ὑμῶν	ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων	ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων

Then they shouted out, “Away with him! Away with him! Crucify him!” Pilate asked, “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκραύγασαν οὖν ἐκεῖνοι· ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ Πιλᾶτος· τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς· οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα	οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα	οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα

Then Pilate handed him over to them to be crucified. So they took Jesus,

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. Παρέλαβον οὖν τὸν Ἰησοῦν,	τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και απηγαγον	τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και ηγαγον

Mark 15:14 (NET)	Mark 15:14 (KJV)
Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”	Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ Πιλᾶτος ἔλεγεν αὐτοῖς· τί γὰρ ἐποίησεν κακόν; οἱ δὲ περισσῶς ἔκραξαν· σταύρωσον αὐτόν	ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον	ο δε πιλατος ελεγεν αυτοις τι γαρ κακον εποιησεν οι δε περισσοτερως εκραξαν σταυρωσον αυτον

Luke 23:23-25 (NET)	Luke 23:23-25 (KJV)
But they were insistent, demanding with loud shouts that he be crucified. And their shouts prevailed.	And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ αὐτῶν	οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων	οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων

So Pilate decided that their demand should be granted.

And Pilate gave sentence that it should be as they required.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ Πιλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν	ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων	ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων

He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over to their will.

And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ Ἰησοῦν παρέδωκεν τῷ θελήματι αὐτῶν	απελυσεν δε αυτοις τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων	απελυσεν δε τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων

Peter’s Second Gospel Proclamation, Part 2

Back to Westworld, Part 3

Back to Wonders and False Wonders, Part 2

Back to Wonders and False Wonders, Part 3

^[1] The Stephanus Textus Receptus and Byzantine Majority Text had επι το αυτο (KJV: together) preceding Peter. The Net parallel Greek text and NA²⁸ did not.

^[2] Acts 3:1 (NET)

^[3] The Net parallel Greek text and NA²⁸ had αὐτόν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[4] The Net parallel Greek text and NA²⁸ had σφυδρά here, where the Stephanus Textus Receptus and Byzantine Majority Text had σφυρα (KJV: ankle bones).

^[5] 1 Corinthians 4:20 (NET)

^[6] The Net parallel Greek text, NA²⁸ and Byzantine Majority Text had μὲν (not translated in the NET) here. The Stephanus Textus Receptus did not.

^[7] The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) here. The Net parallel Greek text and NA²⁸ did not.

^[8] The NET parallel Greek text and NA²⁸ had ἀφίενται σου here, where the Stephanus Textus Receptus had αφεωνται σοι (KJV: be forgiven thee) and the Byzantine Majority Text had αφεωνται σου.

^[9] The NET parallel Greek text and NA²⁸ had ἔγειρε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγειραι (KJV: Arise).

^[10] Mark 2:9 (NET)

^[11] The NET parallel Greek text and NA²⁸ had οὐθὲν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουδεν (KJV: no).

^[12] The NET parallel Greek text and NA²⁸ had ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεπεμψα γαρ υμας προς αυτον (KJV: for I sent you to him).

^[13] The Stephanus Textus Receptus and Byzantine Majority Text had αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα (KJV: For of necessity he must release one unto them at the feast) here. The NET parallel Greek text and NA²⁸ did not.

^[14] The NET parallel Greek text and NA²⁸ had Ἰησοῦν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[15] The NET parallel Greek text and NA²⁸ had ὃν παρῃτοῦντο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ονπερ ητουντο (KJV: whomsoever they desired).

^[16] The NET parallel Greek text and NA²⁸ had στασιαστῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had συστασιαστων (KJV: them that had made insurrection with him).

^[17] The NET parallel Greek text and NA²⁸ had ἀναβὰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναβοησας (KJV: crying aloud).

^[18] The Stephanus Textus Receptus and Byzantine Majority Text had αει (KJV: he had ever) here. The NET parallel Greek text and NA²⁸ did not.

^[19] The NET parallel Greek text and NA²⁸ had Ἰησοῦν here and the article τὸν preceding Barabbas. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[20] The NET parallel Greek text and NA²⁸ had εἶπαν here and the article τὸν preceding Barabbas, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον and no article preceding Barabbas.

^[21] The NET parallel Greek text and NA²⁸ had Ἀνέκραγον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεκραξαν (KJV: they cried out).

^[22] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had the article τὸν preceding Barabbas. The Byzantine Majority Text did not.

^[23] The NET parallel Greek text and NA²⁸ had βληθεὶς ἐν τῇ φυλακῇ, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβλημενος εις φυλακην (KJV: was cast into prison).

^[24] The NET parallel Greek text and NA²⁸ had καὶ ἤρχοντο πρὸς αὐτὸν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[25] The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

^[26] The NET parallel Greek text and NA²⁸ had ἔλεγεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπεν (KJV: and said).

^[27] The NET parallel Greek text and NA²⁸ had δὲ (not translated in the NET), where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore).

^[28] The NET parallel Greek text and NA²⁸ had αὐτοῖς here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[29] The NET parallel Greek text and NA²⁸ had ἰδοὺ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιδε (KJV: Behold).

^[30] The NET parallel Greek text and NA²⁸ had the article τὸν preceding king. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[31] The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here. The NET parallel Greek text and NA²⁸ did not.

^[32] The NET parallel Greek text and NA²⁸ had σταύρου here, where the Stephanus Textus Receptus and Byzantine Majority Text had σταυρωσον.

^[33] The Byzantine Majority Text had αυτον here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[34] The Stephanus Textus Receptus and Byzantine Majority Text had ημων here. The NET parallel Greek text and NA²⁸ did not.

^[35] The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[36] The NET parallel Greek text and NA²⁸ had αὐτῷ (not translated in the NET) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[37] The NET parallel Greek text and NA²⁸ had παραδούς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδιδους (KJV: he that delivered).

^[38] The NET parallel Greek text and NA²⁸ had ἐκραύγασαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκραζον (KJV: cried out).

^[39] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἑαυτὸν here, where the Stephanus Textus Receptus had αυτον (KJV: himself).

^[40] The NET parallel Greek text and NA²⁸ had τῶν λόγων τούτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had τουτον τον λογον (KJV: that saying).

^[41] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding judgment seat. The NET parallel Greek text and NA²⁸ did not.

^[42] The NET parallel Greek text and NA²⁸ had ἦν ὡς here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε ωσει (KJV: and about).

^[43] The NET parallel Greek text and NA²⁸ had οὖν ἐκεῖνοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had οι δε (KJV: But they).

^[44] The Stephanus Textus Receptus and Byzantine Majority Text had ηγεμων (KJV: governor) here. The NET parallel Greek text and NA²⁸ did not.

^[45] The NET parallel Greek text and NA²⁸ had περισσῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had περισσοτερως (KJV: the more exceedingly).

^[46] The Stephanus Textus Receptus and Byzantine Majority Text had και των αρχιερεων (KJV: and of the chief priests) here. The NET parallel Greek text and NA²⁸ did not.

^[47] The Stephanus Textus Receptus and Byzantine Majority Text had του δικαιου (KJV: just person) here. The NET parallel Greek text and NA²⁸ did not.

^[48] The NET parallel Greek text and NA²⁸ had και here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο δε (KJV: And).

^[49] The Stephanus Textus Receptus had αυτοις (KJV: unto them) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[50] The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding prison. The NET parallel Greek text and NA²⁸ did not.

^[51] 1 Timothy 1:13b (NET) Table

^[52] Romans 11:32 (NET)

Who Am I? Part 6

Posted on June 5, 2017 by admin

I wrote:

It’s axiomatic to me that Jesus didn’t utilize his own godliness, but trusted the Holy Spirit that descended like a dove from heaven, and…remained on him.^[11] Otherwise, Jesus’ invitation and command, Follow me,^[12] is little more than a cruel joke.

And:

As I’ve written before it is axiomatic to me that the way Jesus loved us was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.^[43] He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.^[44]

And:

As I’ve written before,^[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature. Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.

In the movie Casper there is a comic bit when Casper (voiced by Malachi Pearson), a friendly ghost, gets excited to show Kat (Christina Ricci), a living girl, a secret laboratory. He takes her by the hand and leads her into a place she can’t follow—through a wall. In the beginning that’s almost all I meant by my “axiom.” Jesus wasn’t commanding us to follow Him somewhere we couldn’t go. In fact, before He began to make appearances through walls behind locked doors He said plainly, Where I am going, you cannot follow me now, but you will follow later.^[1]

Over time though my “axiom” has come to mean so much more: When I am anything less than Christlike I no longer think: “Oh, He is God and I am not.” Instead, I know that I am living according to the flesh (Romans 8:5-11), that I’ve fallen away from grace. One would think I would know better by now but apparently I do not. It alerts me that it is time to stop relying on myself and get back to trusting Jesus, relying on his Spirit. But that weight deserves something weightier than an axiom. Jesus said (John 14:10 NET):

Do you not believe that I am in the Father, and the Father is in me? The words that I say to you, I do not speak on my own initiative, but the Father residing in me performs his miraculous deeds (ἔργα, a form of ἔργον).

Translating ἔργα miraculous deeds isn’t wrong. Now when John heard in prison about the ἔργα Christ had done^[2] Jesus described those deeds this way: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.^[3] This is a list of miraculous deeds including the act of proclaiming good news (εὐαγγελίζονται, a form of εὐαγγελίζω) and the good news (εὐαγγέλιον) which was proclaimed. None of it happens apart from the Holy Spirit. For the Father loves the Son and shows him everything he does, and will show him greater deeds (ἔργα, a form of ἔργον) than these, so that you will be amazed. For just as the Father raises the dead and gives them life, so also the Son gives life to whomever he wishes.^[4] Now as Jesus was passing by, he saw a man who had been blind from birth (John 9:1-7 NET).

His disciples asked him, “Rabbi, who committed the sin that caused him to be born blind, this man or his parents?” Jesus answered, “Neither this man nor his parents sinned, but he was born blind so that the acts (ἔργα, a form of ἔργον) of God may be revealed through what happens to him. We must perform (ἐργάζεσθαι, a form of ἐργάζομαι) the deeds (ἔργα, a form of ἔργον) of the one who sent me as long as it is daytime. Night is coming when no one can work (ἐργάζεσθαι, a form of ἐργάζομαι). As long as I am in the world, I am the light of the world.” Having said this, he spat on the ground and made some mud with the saliva. He smeared the mud on the blind man’s eyes and said to him, “Go wash in the pool of Siloam” (which is translated “sent”). So the blind man went away and washed, and came back seeing.

But the adjective miraculous shouldn’t blind us to the less showy ἔργα the Holy Spirit residing (μένων, a form of μένω) in believers performs (ποιεῖ, a form of ποιέω) all the time:

It was after eleven Sunday night. I had to get up early to catch a flight Monday morning. My neighbor was listening to some speed metal. The bass vibrated my bed. I had every right to be angry, didn’t I? I, as a composer, had given up music because it kept me too connected to the sensuality of the world. (Never mind that I wasn’t that good at performing or composing music.) As I lay there beginning to simmer a self-righteous snit, that still small voice reminded me that Monday was Memorial Day, a holiday for my neighbor. All I really needed to do that day was get up, get to the airport and fly to my destination. After that I’d be off, too. All the while the Holy Spirit’s love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control washed away my self-righteous anger like a fountain of water springing up to eternal life. And to top it off, the very moment He won that skirmish with the dead and dying flesh in my body the song ended, my neighbor turned off his stereo and went to bed, just so I didn’t miss the point (Matthew 5:15, 16; John 3:20, 21 NET).

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. In the same way, let your light shine before people, so that they can see your good (καλὰ, a form of καλός) deeds (ἔργα, a form of ἔργον) and give honor to your Father in heaven.

For everyone who does evil deeds (φαῦλα, a form of φαῦλος) hates the light and does not come to the light, so that their deeds (ἔργα, a form of ἔργον) will not be exposed. But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds (ἔργα, a form of ἔργον) have been done in God.

When I live according to the flesh I become a puffed-up weakling, Satan’s fool. When Jesus was overcome by the flesh of Adam He was still God: He cursed the fig tree and it withered and died (Matthew 21:18-22; Mark 11:12-14, 20-25). I find it difficult to understand Jonathan Edwards’ portrayal of God to his congregation in his famous sermon “Sinners in the Hands of an Angry God” in the light of Paul’s letter to believers in Rome (Romans 8:31b-39 NET):

If God is for us, who can be against us? Indeed, he who did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? Who will bring any charge against God’s elect? It is God who justifies. Who is the one who will condemn? Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” No, in all these things we have complete victory through him who loved us! For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Still, I do see a time when sinners, Jerusalem, the whole world, perhaps even the created cosmos were in extreme danger of falling into the hands of an angry God. Jesus was no demigod: half-man, half-god, super-man, inferior god. He is fully man and fully God. As a human being I might wonder if it is worse to suffer abuse or watch as my son is abused. But God the Father did not partake (μετέσχεν, a form of μετέχω) of the blood and flesh of humanity, the weak link in this chain. The arresting officers tied Jesus up (John 18:12), tempting the flesh of Adam to resist. If I succumbed to the flesh and cursed officers arresting me I would just make them angrier with my foul noise. But Jesus is also God. If He had succumbed to the flesh of Adam and cursed the arresting officers they would have withered and died.

Jesus was questioned first by Annas (a former high priest himself) the father-in-law of Caiaphas the high priest. When Jesus answered, one of the high priest’s officers who stood nearby struck him on the face (John 18:22). Then Annas sent him, still tied up, to Caiaphas the high priest.^[5] The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.^[6] The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.”^[7]

“I am,” said Jesus, “and you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven.”^[8] So they accused Him of blasphemy and condemned Him to death (Matthew 26:65, 66; Mark 14:64). They spat on Him (Matthew 26:67), blindfolded him (Mark 14:65) and played a guessing game, saying, “Prophesy for us, you Christ! Who hit you?”^[9] Now the men who were holding Jesus under guard began to mock him and beat him,^[10] following their leaders, oblivious to the potential harm they risked to themselves or the entire created cosmos.

After Jesus instructed his disciples not to tell anyone that he was the Christ^[11] he began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law.^[12] When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him.^[13] They led Jesus away to their council and said, “If you are the Christ, tell us.”^[14] Caiaphas had given them the key to getting Jesus to accuse Himself: If we are unfaithful, he remains faithful, since he cannot deny himself.^[15] Then the whole group of them rose up and brought Jesus before Pilate.^[16]

They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal.^[17] So Pilate came out to them but said, “Take him yourselves and pass judgment on him according to your own law!” The Jewish leaders replied, “We cannot legally put anyone to death.”^[18] They began to accuse him, saying, “We found this man subverting our nation (Matthew 23), forbidding us to pay the tribute tax to Caesar (Matthew 22:15-22) and claiming that he himself is Christ, a king.”^[19]

Christ Jesus came into the world to save sinners.^[20] But with two lies and their own belief that the Christ would be a political/military revolutionary who would overthrow Pilate and his Roman overlords, the chief priests with the elders and the experts in the law and the whole Sanhedrin^[21] transmuted their (false) charge of blasphemy into a Roman capital crime.

Privately, Jesus comforted Pilate: My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities.^[22] Publicly, when he was accused by the chief priests and the elders, he did not respond.^[23] Pilate had found no basis for an accusation against (Luke 23:4; John 18:38b) Jesus, but he did see a possible way out (John 18:39, 40 NET):

“But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?” Then they shouted back, “Not this man, but Barabbas!” (Now Barabbas was a revolutionary.)

John wrote of Jesus, y^ehôvâh become human flesh: He came to what was his own, but his own people did not receive him.^[24] In fact, they persisted in saying, “He incites the people by teaching throughout all Judea. It started in Galilee and ended up here!”^[25] Galilee was Herod’s jurisdiction, so Pilate sent Jesus to Herod. The chief priests and the experts in the law were there, vehemently accusing him. Even Herod with his soldiers treated him with contempt and mocked him. Then, dressing him in elegant clothes, Herod sent him back to Pilate.^[26] Then Pilate called together the chief priests, the rulers, and the people, and said to them (Luke 23:13-16 NET):

“You brought me this man as one who was misleading the people. When I examined him before you, I did not find this man guilty of anything you accused him of doing. Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death. I will therefore have him flogged and release him.”

I’ll finish this essay with a Gospel harmony to capture some of the drama.

Matthew	Mark	Luke	John
			Then Pilate took Jesus and had him flogged severely. The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe. They came up to him again and again and said, “Hail, king of the Jews!” And they struck him repeatedly in the face. John 19:1-3
			Again Pilate went out and said to the Jewish leaders, “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation against him.” John 19:4
	Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. Mark 15:8
So after they had assembled, Pilate said to them… Matthew 27:17a	So Pilate asked them… Mark 15:9a
“Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Christ?” Matthew 27:17b
	“Do you want me to release the king of the Jews for you?” Mark 15:9b
(For he knew that they had handed him over because of envy.) Matthew 27:18	(For he knew that the chief priests had handed him over because of envy.) Mark 15:10
As he was sitting on the judgment seat, his wife sent a message to him: “Have nothing to do with that innocent man; I have suffered greatly as a result of a dream about him today.” Matthew 27:19
But the chief priests and the elders persuaded the crowds to ask for Barabbas… Matthew 27:20a	But the chief priests stirred up the crowd to have him release Barabbas instead. Mark 15:11
…and to have Jesus killed. Matthew 27:20b
			So Jesus came outside, wearing the crown of thorns and the purple robe. Pilate said to them, “Look, here is the man!” When the chief priests and their officers saw him, they shouted out, “Crucify him! Crucify him!” Pilate said, “You take him and crucify him! Certainly I find no reason for an accusation against him!” The Jewish leaders replied, “We have a law, and according to our law he ought to die, because he claimed to be the Son of God!” When Pilate heard what they said, he was more afraid than ever… John 19:5-8
		But they all shouted out together, “Take this man away! Release Barabbas for us!” (This was a man who had been thrown into prison for an insurrection started in the city, and for murder.) Luke 23:18, 19
			…and he went back into the governor’s residence and said to Jesus, “Where do you come from?” But Jesus gave him no answer. So Pilate said, “Do you refuse to speak to me? Don’t you know I have the authority to release you, and to crucify you?” Jesus replied, “You would have no authority over me at all, unless it was given to you from above. Therefore the one who handed me over to you is guilty of greater sin.” From this point on, Pilate tried to release him. John 19:9-12a
		Pilate addressed them once again because he wanted to release Jesus. Luke 23:20
The governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” Matthew 27:21
Pilate said to them, “Then what should I do with Jesus who is called the Christ?” They all said, “Crucify him!” He asked, “Why? What wrong has he done?” Matthew 27:22-23a	So Pilate spoke to them again, “Then what do you want me to do with the one you call king of the Jews?” They shouted back, “Crucify him!” Pilate asked them, “Why? What has he done wrong?” Mark 15:12-14a
			But the Jewish leaders shouted out, “If you release this man, you are no friend of Caesar! Everyone who claims to be a king opposes Caesar!” When Pilate heard these words he brought Jesus outside and sat down on the judgment seat in the place called “The Stone Pavement” (Gabbatha in Aramaic). (Now it was the day of preparation for the Passover, about noon.) Pilate said to the Jewish leaders, “Look, here is your king!” John 19:12b-14
		But they kept on shouting, “Crucify, crucify him!” A third time he said to them, “Why? What wrong has he done? I have found him guilty of no crime deserving death. I will therefore flog him and release him.” Luke 23:21, 22
			Then they shouted out, “Away with him! Away with him! Crucify him!” Pilate asked, “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” John 19:15
But they shouted more insistently, “Crucify him!” Matthew 27:23b	But they shouted more insistently, “Crucify him!” Mark 15:14b	But they were insistent, demanding with loud shouts that he be crucified. Luke 23:23a
		And their shouts prevailed. Luke 23:23b
When Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” In reply all the people said, “Let his blood be on us and on our children!” Matthew 27:24, 25
		So Pilate decided that their demand should be granted. Luke 23:24
	Because he wanted to satisfy the crowd… Mark 15:15a
Then he released Barabbas for them. Matthew 27:26a	…Pilate released Barabbas for them. Mark 15:15b	He released the man they asked for, who had been thrown in prison for insurrection and murder. Luke 23:25a
But after he had Jesus flogged… Matthew 27:26b	Then, after he had Jesus flogged… Mark 15:15c
…he handed him over to be crucified. Matthew 27:26c	…he handed him over to be crucified. Mark 15:15d	But he handed Jesus over to their will. Luke 23:25b	Then Pilate handed him over to them to be crucified. John 19:16a
Then the governor’s soldiers took Jesus into the governor’s residence and gathered the whole cohort around him. They stripped him and put a scarlet robe around him, and after braiding a crown of thorns, they put it on his head. Matthew 27:27-29	So the soldiers led him into the palace (that is, the governor’s residence) and called together the whole cohort. They put a purple cloak on him and after braiding a crown of thorns, they put it on him. Mark 15:16, 17
	They began to salute him: “Hail, king of the Jews!” Again and again they struck him on the head with a staff and spit on him. Mark 15:18, 19a
They put a staff in his right hand… Matthew 27:29b
..and kneeling down before him, they mocked him: “Hail, king of the Jews!” Matthew 27:29c	Then they knelt down and paid homage to him. Mark 15:19b
They spat on him and took the staff and struck him repeatedly on the head. Matthew 27:30
When they had mocked him, they stripped him of the robe and put his own clothes back on him. Then they led him away to crucify him. Matthew 27:31	When they had finished mocking him, they stripped him of the purple cloak and put his own clothes back on him. Then they led him away to crucify him. Mark 15:20

None of Jesus’ accusers, persecutors or tormentors withered and died. As He told his disciples, the Father residing in me performs his miraculous deeds.^[27] I’ll continue this in another essay. The rest of the Gospel harmony I used to write this essay follows.

Matthew	Mark	Luke	John
		Then they arrested Jesus… Luke 22:54a	Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus… John 18:12a
			…and tied him up. They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.) John 18:12b-14
			While this [John 18:15-18] was happening, the high priest [Annas had been high priest before his son-in-law] questioned Jesus about his disciples and about his teaching. Jesus replied, “I have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret. Why do you ask me? Ask those who heard what I said. They know what I said.” When Jesus had said this, one of the high priest’s officers who stood nearby struck him on the face and said, “Is that the way you answer the high priest?” Jesus replied, “If I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me?” John 18:19-23
Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house the experts in the law and the elders had gathered. Matthew 26:57	Then they led Jesus to the high priest, and all the chief priests and elders and experts in the law came together. Mark 14:53	…led him away, and brought him into the high priest’s house. Luke 22:54b	Then Annas sent him, still tied up, to Caiaphas the high priest. John 18:24
But Peter was following him from a distance, all the way to the high priest’s courtyard. Matthew 26:58a	And Peter had followed him from a distance, up to the high priest’s courtyard. Mark 14:54a	But Peter was following at a distance. Luke 22:54c
After going in, he sat with the guards to see the outcome. Matthew 26:58b	He was sitting with the guards and warming himself by the fire. Mark 14:54b	When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. Luke 22:55	Meanwhile Simon Peter was standing in the courtyard warming himself. John 18:25a
The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. But they did not find anything, though many false witnesses came forward. Finally two came forward and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’” Matthew 26:59-61	The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. Many gave false testimony against him, but their testimony did not agree. Some stood up and gave this false testimony against him: “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” Mark 14:55-58
	Yet even on this point their testimony did not agree. Mark 14:59
So the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?”” But Jesus was silent. Matthew 26:62, 63a	Then the high priest stood up before them and asked Jesus, “Have you no answer? What is this that they are testifying against you?” But he was silent and did not answer. Mark 14:60, 61a
The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.” Jesus said to him, “You have said it yourself. Matthew 26:63b-64a	Again the high priest questioned him, “Are you the Christ, the Son of the Blessed One?” Mark 14:61b
	“I am,” said Jesus… Mark 14:62a
But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.” Then the high priest tore his clothes and declared, “He has blasphemed! Why do we still need witnesses? Now you have heard the blasphemy! What is your verdict?” They answered, “He is guilty and deserves death.” Then they spat in his face… Matthew 26:63b-67a	…“and you will see the Son of Man sitting at the right hand of the Power and coming with the clouds of heaven.” Then the high priest tore his clothes and said, “Why do we still need witnesses? You have heard the blasphemy! What is your verdict?” They all condemned him as deserving death. Then some began to spit on him… Mark 14:62b-65a
	…and to blindfold him… Mark 14:65b
…and struck him with their fists. And some slapped him, saying, “Prophesy for us, you Christ! Who hit you?” Matthew 26:67b-68	…and to strike him with their fists, saying, “Prophesy!” Mark 14:65c
	The guards also took him and beat him. Matthew 14:65d	Now the men who were holding Jesus under guard began to mock him and beat him. Luke 22:63
		They blindfolded him and asked him repeatedly, “Prophesy! Who hit you?” They also said many other things against him, reviling him. Luke 22:64, 65
When it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. Matthew 27:1	Early in the morning, after forming a plan… Mark 15:1a	When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. Luke 22:66a
		Then they led Jesus away to their council and said, “If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe, and if I ask you, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.” So they all said, “Are you the Son of God, then?” He answered them, “You say that I am.” Then they said, “Why do we need further testimony? We have heard it ourselves from his own lips!” Luke 22:66b-71
They tied him up, led him away, and handed him over to Pilate the governor. Matthew 27:2	…the chief priests with the elders and the experts in the law and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. Mark 15:1b	Then the whole group of them rose up and brought Jesus before Pilate. Luke 23:1	Then they brought Jesus from Caiaphas to the Roman governor’s residence. (Now it was very early morning.) John 18:28a
			They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal. John 18:28b
			So Pilate came outside to them and said, “What accusation do you bring against this man?” They replied, “If this man were not a criminal, we would not have handed him over to you.” Pilate told them, “Take him yourselves and pass judgment on him according to your own law!” The Jewish leaders replied, “We cannot legally put anyone to death.” (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.) John 18:29-32
		They began to accuse him, saying, “We found this man subverting our nation, forbidding us to pay the tribute tax to Caesar and claiming that he himself is Christ, a king.” Luke 23:2
Then Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” Matthew 27:11a	So Pilate asked him, “Are you the king of the Jews?” Mark 15:2a	So Pilate asked Jesus, “Are you the king of the Jews?” Luke 23:3a	So Pilate went back into the governor’s residence, summoned Jesus, and asked him, “Are you the king of the Jews?” John 18:33
			Jesus replied, “Are you saying this on your own initiative, or have others told you about me?” Pilate answered, “I am not a Jew, am I? Your own people and your chief priests handed you over to me. What have you done?” Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities. But as it is, my kingdom is not from here.” Then Pilate said, “So you are a king!” John 18:34-37a
Jesus said, “You say so.” Matthew 27:11b	He replied, “You say so.” Mark 15:2b	He replied, “You say so.” Luke 23:3b	Jesus replied, “You say that I am a king. John 18:37b
			For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to my voice.” Pilate asked, “What is truth?” When he had said this he went back outside to the Jewish leaders… John 18:37c, 38a
		Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.” Luke 23:4	…and announced, “I find no basis for an accusation against him. John 18:38b
But when he was accused by the chief priests and the elders, he did not respond. Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” But he did not answer even one accusation, so that the governor was quite amazed. Matthew 27:12-14	Then the chief priests began to accuse him repeatedly. So Pilate asked him again, “Have you nothing to say? See how many charges they are bringing against you!” But Jesus made no further reply, so that Pilate was amazed. Mark 15:3-5
During the feast the governor was accustomed to release one prisoner to the crowd, whomever they wanted. At that time they had in custody a notorious prisoner named Jesus Barabbas. Matthew 27:15, 16	During the feast it was customary to release one prisoner to the people, whomever they requested. A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. Mark 15:6, 7
			But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?” Then they shouted back, “Not this man, but Barabbas!” (Now Barabbas was a revolutionary.) John 18:39, 40
		But they persisted in saying, “He incites the people by teaching throughout all Judea. It started in Galilee and ended up here!” Now when Pilate heard this, he asked whether the man was a Galilean. When he learned that he was from Herod’s jurisdiction, he sent him over to Herod, who also happened to be in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform some miraculous sign. So Herod questioned him at considerable length; Jesus gave him no answer. The chief priests and the experts in the law were there, vehemently accusing him. Even Herod with his soldiers treated him with contempt and mocked him. Then, dressing him in elegant clothes, Herod sent him back to Pilate. That very day Herod and Pilate became friends with each other, for prior to this they had been enemies. Luke 23:5-12
		Then Pilate called together the chief priests, the rulers, and the people, and said to them, “You brought me this man as one who was misleading the people. When I examined him before you, I did not find this man guilty of anything you accused him of doing. Neither did Herod, for he sent him back to us. Look, he has done nothing deserving death. I will therefore have him flogged and release him.” Luke 23:13-16
			Then Pilate took Jesus and had him flogged severely. The soldiers braided a crown of thorns and put it on his head, and they clothed him in a purple robe. They came up to him again and again and said, “Hail, king of the Jews!” And they struck him repeatedly in the face. John 19:1-3

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^[1] John 13:36b (NET)

^[2] Matthew 11:2a (NET)

^[3] Matthew 11:5 (NET)

^[4] John 5:20, 21 (NET)

^[5] John 18:24 (NET)

^[6] Matthew 26:59 (NET)

^[7] Matthew 26:63b (NET)

^[8] Mark 14:62 (NET)

^[9] Matthew 26:68 (NET)

^[10] Luke 22:63 (NET)

^[11] Matthew 16:20 (NET)

^[12] Matthew 16:21 (NET)

^[13] Matthew 27:1 (NET)

^[14] Luke 22:66b, 67a (NET)

^[15] 2 Timothy 2:13 (NET)

^[16] Luke 23:1 (NET)

^[17] John 18:28b (NET)

^[18] John 18:31 (NET)

^[19] Luke 23:2 (NET)

^[20] 1 Timothy 1:15 (NET)

^[21] Mark 15:1 (NET)

^[22] John 18:36a (NET)

^[23] Matthew 27:12 (NET)

^[24] John 1:11 (NET)

^[25] Luke 23:5 (NET)

^[26] Luke 23:10, 11 (NET)

^[27] John 14:10b (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Mark 15:15

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