Jesus said (Matthew 23:33-36 NASB):
You serpents, you brood of vipers, how will you escape the sentence of hell?
“Therefore (Διὰ τοῦτο; See: Table1 below), behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. Truly I say to you, all these things will come upon this generation.
I quoted the NASB to blunt the crime/punishment motif the NET translators superimposed upon the text by translating ἥξει (a form of ἥκω) will be held responsible (See: Table). Of course the NASB translators superimposed their own crime/punishment motif by translating ἔλθῃ (a form of ἔρχομαι) may fall the guilt (See: Table3 below). Neither word seems capable of carrying such concepts. Both translations help to disguise the fact that Jesus brought all the righteous blood shed on earth…upon this generation so that the serpents, the brood of vipers, could escape (φύγητε, a form of φεύγω) the sentence (κρίσεως, a form of κρίσις) of hell. For God did not send his Son into the world to condemn (κρίνῃ, a form of κρίνω) the world, but that the world should be saved through him.[1]
Clarifying this point, however, doesn’t fill me with instant insight. It seems rather to be leading me somewhere I didn’t particularly want to go. Before I go there I want to entertain another insight gained along the way (Matthew 2:13 NET):
After [the wise men] had gone, an angel of the Lord appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee (φεῦγε, another form of φεύγω) to Egypt, and stay there until I tell you, for Herod is going to look for the child to kill him.”
Only one king was aware enough (Matthew 2:1-12) of Jesus’ first advent to respond to it (Matthew 2:16-18 NET):
When Herod saw that he had been tricked by the wise men, he became enraged. He sent men to kill all the children in Bethlehem and throughout the surrounding region from the age of two and under, according to the time he had learned from the wise men. Then what was spoken by Jeremiah the prophet was fulfilled (ἐπληρώθη, a form of πληρόω): “A voice was heard in Ramah, weeping and loud wailing, Rachel weeping for her children, and she did not want to be comforted, because they were gone.”
Herod comes off as a fool: First he thought Jesus was after something so petty as his throne. My kingdom is not from this world,[2] Jesus told Pilate. Second, he thought to thwart God by committing infanticide when it was he who was thwarted by the simple tactic of fleeing beyond the boundary of his jurisdiction and remaining there until he died. Those in positions of authority at Jesus’ second advent, when The kingdom of the world has become the kingdom of our Lord and of his Christ,[3] will do well to remember Herod’s negative example, if for no other reason than how they will be remembered in the history of Him who will reign for ever and ever.
Despite all that had transpired (Luke 1:1-2:40) Joseph wasn’t expected to add Jeremiah’s prophecy to the time in which he was living to deduce that he should flee with the child Jesus and his mother to Egypt. Rather an angel appeared to him in a dream and warned him explicitly, while other fathers of infant sons slept ignorantly, blissfully, through that fateful night. Of course, the purpose of Jeremiah’s prophecy was not that brilliant young minds might thwart it by fleeing. Consider a prophecy, for instance, in which fleeing is its intended fulfillment (Matthew 24:15, 16 NET):
So when you see the abomination of desolation – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), then those in Judea must flee (φευγέτωσαν, another form of φεύγω) to the mountains.
But as I wondered how to live emotionally with the collateral damage of all those butchered sons I caught a glimpse of young Jesus in tears contemplating the same thing and heard the scripture as written for its primary heir (Galatians 3:15-22).
| Jeremiah 31:16, 17 (Tanakh) |
Jeremiah 38:16, 17 (NETS)
|
| Thus saith the LORD (yehôvâh, יהוה); Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD (yehôvâh, יהוה); and [Rachel’s children] shall come again from the land of the enemy. And there is hope in thine end, saith the LORD (yehôvâh, יהוה), that thy children shall come again to their own border. |
Thus did the Lord say: Let your voice cease from weeping, and your eyes from tears, because there is a wage for your works, and [Rachel’s sons] shall come back from a land of enemies; there will be permanence for your children. |
I am the resurrection and the life, Jesus told Martha before He raised Lazarus from the dead. The one who believes in me will live even if he dies, and the one who lives and believes in me will never die. Do you believe this?[4] But even Moses revealed that the dead are raised in the passage about the bush, Jesus told Sadduccees who contend that there is no resurrection, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. Now he is not God of the dead, but of the living, for all live before him.[5] For the joy set out for him, the writer of Hebrews declared of Jesus, he endured the cross, disregarding its shame…[6]
As for leading me somewhere I didn’t particularly want to go: the fact that Jesus brought all the righteous blood shed on earth…upon this generation so that the serpents, the brood of vipers, could escape the sentence of hell reminds me of Abraham’s reasoning in Jesus’ parable (Luke 16:19-31) of the rich man and Lazarus (Luke 16:25 NET):
But Abraham said [to the rich man], ‘Child, remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted (παρακαλεῖται, a form of παρακαλέω) here and you are in anguish (ὀδυνᾶσαι, a form of ὀδυνάω; See: Table2 below).’
In another essay, though I didn’t quite scoff at Abraham’s reasoning, I didn’t think that receiving good things in life was sufficient cause to turn the rich man’s ᾅδῃ (a form of ᾅδης) into γεέννης (a form of γέεννα). But Jesus clearly meant γεέννης in reference to the serpents, the brood of vipers escape from the sentence of hell. So it’s difficult for me to turn now and see how bad things—bringing all the righteous blood shed on earth…upon this generation—might justify that escape.
As I consider again the accounts of the destruction of Jerusalem and the temple I have to admit I find it hard to imagine a γέεννα were sin could be any more unrestrained. The primary differences I see between the destruction of Jerusalem and γέεννα are: 1) though there is a “letting go” on God’s part evident in Jerusalem’s destruction it was not the absolute “place that the omnipresent God is not” that I understand of γέεννα; and, 2) what we call death was the escape route taken by most in Jerusalem from its hellish destruction, while there is no exit from γέεννα.
I am probably missing the point here, however. There is no more justification required to spare the serpents, the brood of vipers from a sentence of hell beyond Jesus’ death on the cross and his mercy. I should consider his motivation to show them mercy since it does not depend on human desire or exertion, but on God who shows mercy (ἐλεῶντος, a form of ἐλεέω).[7]
I will be gracious to whom I will be gracious, and will show mercy (râcham, ורחמתי; Septuagint: ἐλεήσω, another form of ἐλεέω) on whom I will show mercy (râcham, ארחם; Septuagint: ἐλεῶ, another form of ἐλεέω),[8] yehôvâh declared to Moses after the incident with the golden calf. In the past witnessing his people suffering from their sin has motivated yehôvâh/Jesus to show them mercy.
|
Jeremiah 31:18-20 (Tanakh)
|
Jeremiah 38:18-20 (NETS)
|
| I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD (yehôvâh, יהוה) my God. |
In hearing I heard Ephraim mourning: “You instructed me and I was instructed; I was not trained like a calf. Bring me back, and I shall come back, because you are the Lord my God. |
| Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. |
Because later than my captivity I repented, and later than that I became aware, I sighed for days of shame, and I yielded to you, because I bore the disgrace of my youth. |
| Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely (râcham, רחם) have mercy (râcham, ארחמנו) upon him, saith the LORD (yehôvâh, יהוה). |
Ephraim is my beloved son, a child to delight in; because since my words are in him, I will remember him with remembrance. Therefore I hurried for him; in having mercy (ἐλεῶν, another form of ἐλεέω) I will have mercy (ἐλεήσω, a form of ἐλεέω) on him, quoth the Lord. |
Notice the order of events:
First, one is turned (John 6:44; 12:32) by yehôvâh…turn (shûb, השיבני; Septuagint: ἐπίστρεψόν, a form of ἐπιστρέφω) thou me, and I shall be turned (shûb, ואשובה; Septuagint: ἐπιστρέψω)…(KJV: turn thou me, and I shall be turned).
Second, one who is turned by yehôvâh repents (2 Timothy 2:24-26)…after that I was turned (shûb, שובי), I repented (nâcham, נחמתי; Septuagint: μετενόησα, a form of μετανοέω)… (KJV: after that I was turned, I repented).
The translators of the Septuagint conflated being turned by yehôvâh with captivity: “later than my captivity I repented” (ὅτι ὕστερον αἰχμαλωσίας μου μετενόησα). The Tanakh reads: Thou hast chastised (yâsar, יסרתני; Septuagint: ἐπαίδευσάς, a form of παιδεύω) me, and I was chastised (yâsar, ואוסר; Septuagint: ἐπαιδεύθην, another form of παιδεύω), as a bullock unaccustomed (lôʼ, לא) to the yoke (lâmad, למד)… (KJV: Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke).
Translating yâsar with forms of παιδεύω wasn’t wrong exactly, just a little misleading. Ephraim learned that yehôvâh’s word (Deuteronomy 32) was true, but I wonder if ἐπαίδευσάς and ἐπαιδεύθην actually communicate the crudity and violence of that method of “instruction.”
The Greek ἐγώ ὥσπερ μόσχος οὐκ ἐδιδάχθην[9] seems virtually identical to the Hebrew translated as a bullock unaccustomed to the yoke though the English translation—“I was not trained like a calf”—coupled with instructed rather than chastised seems to disguise that fact. But, yes, survivors “instructed” by losing a war and being carried off into captivity that yehôvâh’s word was true did prompt Ephraim to ask yehôvâh to turn him.
The translators of the NET (among other modern translations) followed the same line of reasoning—“For after we turned away from you we repented”—and—“You disciplined us and we learned from it”—emphasizing our repentance and our learning over being turned by yehôvâh. But hear yehôvâh’s motivation to show mercy revealed in Moses’ song: For HaShem (yehôvâh, יהוה) will judge His people, and repent Himself for His servants; when He seeth that their stay is gone, and there is none remaining, shut up or left at large.[10]
Third, it is after repentance that one gains real knowledge (Ephesians 4:24-29; 1 Corinthians 1:18-31; 2:6-16) beyond the simple fact that yehôvâh’s word is true…and after that I was instructed (yâdaʽ, הודעי; Septuagint: γνῶναί, a form of γινώσκω)… (KJV: after that I was instructed).
Fourth, this instruction (Tanakh, KJV) or awareness (NETS/Septuagint) brings shame and confusion (Romans 7:15-25; 1 Corinthians 15:9; Ephesians 3:7-9; 1 Timothy 1:15-17) over past behavior…I was ashamed (bûsh, בשתי; Septuagint: αἰσχύνης, a form of αἰσχύνη), yea, even confounded (kâlam, נכלמתי; Septuagint: ὑπέδειξά, a form of ὑποδεικνύω)…(KJV: I was ashamed, yea, even confounded). It is the carnal mind or religious mind that seeks to induce shame first to manipulate others into conformity with its concept of righteousness.
For this purpose the Son of God was revealed, John wrote, to destroy the works of the devil.[11] To be born from above and led by the Spirit of God is the surest way to destroy the works (ἔργα, a form of ἔργον) of the devil, but as in the instance cited above it isn’t the only thing God is doing or has done to reconcile the world to Himself through Christ.
I haven’t written about destroying the works of the devil. I think more often in terms of the old man (παλαιὸν ἄνθρωπον). It is good to pause here a moment to consider παλαιὸν ἄνθρωπον since so many women feel excluded by the word man.
This is the record of the family line of Adam (ʼâdâm, אדם; Septuagint: ἀνθρώπων, a form of ἄνθρωπος). When God created humankind (ʼâdâm, אדם; Septuagint: Αδαμ, a form of Ἀδάμ), he made them in the likeness of God. He created them male (zâkâr, זכר; Septuagint: ἄρσεν) and female (neqêbâh, ונקבה; Septuagint: θῆλυ, a form of θῆλυς); when they were created, he blessed them and named them “humankind (ʼâdâm, אדם; Septuagint: Αδαμ, a form of Ἀδάμ) [Table].”[12] The rabbis who translated the Septuagint used ἀνθρώπων (a form of ἄνθρωπος) for the first ʼâdâm (אדם) in Genesis 5:1. So from now on I will call παλαιὸν ἄνθρωπον (another form of ἄνθρωπος) old human.
My wife would dig into me in arguments, searching for what I am calling the old human. When she found it, when I responded angrily, she believed she had discovered my true motives, my true feelings, my true self. If I avoided an outburst of anger, which was usually facilitated by my silence, she called me mean and assumed I was hiding my true motives, my true feelings, my true self. I didn’t study the Bible as often or as consistently as I do now, so the experience was much more disorienting in real time than it seems in retrospect.
I have no excuse for my inattention to Scripture. I became the married man…concerned about the things of the world, how to please his wife.[13] She, my children and I have all suffered for it. But that kind of unmasking by the woman I love is a wound that doesn’t heal. I am all too aware now that when I want to do good, evil is present with me.[14]
A conversation recently over a long lunch with a coworker helped me understand my now ex-wife. My coworker, speaking on a different topic, said that her mother reprimanded her with the words “be nice.” And my coworker repeated, “be nice, be nice, be nice.” On the flight home I had a long time to consider that lifestyle relative to my own.
It was similar to my efforts to have my own righteousness derived from the law,[15] except that the law actually is God’s word, through the law comes the knowledge of sin. So, though I was playing badly, I was in the right theater. When I turned Paul’s definition of love (1 Corinthians 13:4-13) into rules that I tried to obey in my own strength, that definition actually is a vivid description of the way God loves. So again, I played badly but in the right theater. For a child to attempt to construct a way of life from the word nice, defined as a vague negation of whatever she was doing, saying or thinking at the moment her mother spoke it as correction, could only seem like a repression of her true motives, her true feelings, her true self.
If I am filled with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control, the fruit of his Holy Spirit (Galatians 5:22, 23), then all I need is permission to consider that fruit my new human. When I am filled with the fruit of Spirit the Old Testament testifies to the need for a new human, since the old human was never reformed by love or promise, by law or punishment. “Do not be amazed that I said to you,” Jesus said, “‘You must all be born from above.’”[16] And the teaching of the New Testament becomes that permission to receive and perceive the fruit of God’s own Spirit as my new human (Galatians 2:20, 21 NET).
I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!
If my wife has turned the faith she used on me against herself, that her old human is her true self, it is extraordinarily difficult for her to work out her salvation. I cannot have the salvation by grace through faith revealed in the Bible if I refuse to believe what the Bible says about me—the old me and the new me—and about that salvation.
Since I failed her so miserably when we were married I have tried by the grace of God to love her consistently since our divorce. I’ve confessed my sins and shortcomings when I’ve recognized them, but I’ve clearly lost all credibility with her. She is convinced that I live by obeying rules I have derived from studying the Bible. Of course, she is not entirely wrong.
At any given moment I may be led by the Spirit of God or I may have reverted to attempting to love like God by obeying Paul’s definition of love as if it were rules or worse, the sin in my flesh may be expressed beyond the confines of my flesh. But the Holy Spirit’s persistence—despite my efforts to obey rules—has increased the frequency of that oscillation and vacillation to moments, not days or weeks, not months or years. And my fixation on the old human does not alter the fact that Jesus, the Judge, is perfectly willing to consider my old human a child of the devil doing the deeds (ἔργα, a form of ἔργον) of [his] father (John 8:37-47). I would do well to accept his faith as my own.
Three tables follow: the occurrences of Διὰ τοῦτο in Matthew and forms of ὀδυνάω and ἔλθῃ (a form of ἔρχομαι) in the New Testament and their translations in the KJV and NET. If the parallel Greek in the NET differed from the Stephanus Textus Receptus I have broken the table to show those differences in other tables including the Byzantine Majority Text.
| Διὰ τοῦτο in Matthew |
Reference |
KJV |
NET
|
| Διὰ τοῦτο |
Matthew 6:25 |
Therefore I say unto you, Take no thought for your life… |
Therefore I tell you, do not worry… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| Διὰ τοῦτο λέγω ὑμῖν· μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖον ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος |
δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος |
δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος |
| διὰ τοῦτο |
Matthew 12:27 |
…therefore they shall be your judges. |
For this reason they will be your judges. |
| Διὰ τοῦτο |
Matthew 12:31 |
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven… |
For this reason I tell you, people will be forgiven… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| Διὰ τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος βλασφημία οὐκ ἀφεθήσεται |
δια τουτο λεγω υμιν πασα αμαρτια και βλασφημια αφεθησεται τοις ανθρωποις η δε του πνευματος βλασφημια ουκ αφεθησεται τοις ανθρωποις |
δια τουτο λεγω υμιν πασα αμαρτια και βλασφημια αφεθησεται τοις ανθρωποις η δε του πνευματος βλασφημια ουκ αφεθησεται τοις ανθρωποις |
| διὰ τοῦτο |
Matthew 13:13 |
Therefore speak I to them in parables… |
For this reason I speak to them in parables… |
| Matthew 13:52 |
…Therefore every scribe which is instructed… |
…Therefore every expert in the law who has been trained… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| ὁ δὲ εἶπεν αὐτοῖς· διὰ τοῦτο πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιος ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά |
ο δε ειπεν αυτοις δια τουτο πας γραμματευς μαθητευθεις εις την βασιλειαν των ουρανων ομοιος εστιν ανθρωπω οικοδεσποτη οστις εκβαλλει εκ του θησαυρου αυτου καινα και παλαια |
ο δε ειπεν αυτοις δια τουτο πας γραμματευς μαθητευθεις εις την βασιλειαν των ουρανων ομοιος εστιν ανθρωπω οικοδεσποτη οστις εκβαλλει εκ του θησαυρου αυτου καινα και παλαια |
| διὰ τοῦτο |
Matthew 14:2 |
…and therefore mighty works do show forth themselves in him. |
And because of this, miraculous powers are at work in him. |
| Διὰ τοῦτο |
Matthew 18:23 |
Therefore is the kingdom of heaven likened… |
For this reason, the kingdom of heaven is like… |
| διὰ τοῦτο |
Matthew 21:43 |
Therefore say I unto you, The kingdom of God shall be taken from you… |
For this reason I tell you that the kingdom of God will be taken from you… |
| δια τουτο |
Matthew 23:14 |
…therefore ye shall receive the greater damnation. |
Not included in NET |
| Διὰ τοῦτο |
Mathew 23:34 |
Wherefore, behold, I send unto you prophets, and wise men… |
For this reason I am sending you prophets and wise men… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| Διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν |
δια τουτο ιδου εγω αποστελλω προς υμας προφητας και σοφους και γραμματεις και εξ αυτων αποκτενειτε και σταυρωσετε και εξ αυτων μαστιγωσετε εν ταις συναγωγαις υμων και διωξετε απο πολεως εις πολιν |
δια τουτο ιδου εγω αποστελλω προς υμας προφητας και σοφους και γραμματεις και εξ αυτων αποκτενειτε και σταυρωσετε και εξ αυτων μαστιγωσετε εν ταις συναγωγαις υμων και διωξετε απο πολεως εις πολιν |
| διὰ τοῦτο |
Matthew 24:44 |
Therefore be ye also ready… |
Therefore you also must be ready… |
| Form of ὀδυνάω |
Reference |
KJV |
NET
|
| ὀδυνᾶσαι |
Luke 16:25 |
…and thou art tormented. |
…and you are in anguish. |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text |
| εἶπεν δὲ Ἀβραάμ· τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι |
ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε οδε παρακαλειται συ δε οδυνασαι |
ειπεν δε αβρααμ τεκνον μνησθητι οτι απελαβες συ τα αγαθα σου εν τη ζωη σου και λαζαρος ομοιως τα κακα νυν δε ωδε παρακαλειται συ δε οδυνασαι |
| ὀδυνῶμαι |
Luke 16:24 |
…I am tormented in this flame. |
…I am in anguish in this fire. |
| ὀδυνώμενοι |
Luke 2:48 |
…thy father and I have sought thee sorrowing. |
…your father and I have been looking for you anxiously. |
| Acts 20:38 |
Sorrowing most of all for the words which he spake… |
…especially saddened by what he had said… |
| ἔλθῃ, a form of ἔρχομαι |
Reference |
KJV |
NET
|
| ἔλθῃ |
Matthew 10:23 |
…till the Son of man be come. |
…before the Son of Man comes. |
|
NET Parallel Greek
|
Stephanus Textus Receptus |
Byzantine Majority Text
|
| Ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις |τοῦ| Ἰσραὴλ ἕως |ἂν| ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου. |
οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου |
οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου |
| ἔλθῃ |
Matthew 21:40 |
When the lord therefore of the vineyard cometh… |
…when the owner of the vineyard comes… |
| Matthew 23:35 |
That upon you may come all the righteous blood… |
…so that on you will come all the righteous blood… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
|
| ὅπως ἔλθῃ ἐφ᾿ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου |
οπως ελθη εφ υμας παν αιμα δικαιον εκχυνομενον επι της γης απο του αιματος αβελ του δικαιου εως του αιματος ζαχαριου υιου βαραχιου ον εφονευσατε μεταξυ του ναου και του θυσιαστηριου |
οπως ελθη εφ υμας παν αιμα δικαιον εκχυνομενον επι της γης απο του αιματος αβελ του δικαιου εως του αιματος ζαχαριου υιου βαραχιου ον εφονευσατε μεταξυ του ναου και του θυσιαστηριου |
| ἔλθῃ |
Matthew 25:31 |
When the Son of man shall come in his glory… |
When the Son of Man comes in his glory… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
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| Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ |
οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου |
οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου |
| ἔλθῃ |
Mark 4:22 |
…neither was any thing kept secret, but that it should come abroad. |
…and nothing concealed except to be brought to light. |
| ἔλθῃ |
Mark 8:38 |
…when he cometh in the glory of his Father… |
…when he comes in the glory of his Father… |
| Luke 1:43 |
…that the mother of my Lord should come to me? |
…that the mother of my Lord should come and visit me? |
| ἔλθῃ |
Luke 8:17 |
…that shall not be known and come abroad. |
…made known and brought to light. |
| ἔλθῃ |
Luke 9:26 |
…when he shall come in his own glory… |
…when he comes in his glory… |
| Luke 12:38 |
And if he shall come in the second… |
Even if he comes in the second… |
| …or come in the third watch… |
…or third watch of the night… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
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| κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι. |
και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι |
και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι |
| ἔλθῃ |
Luke 14:10 |
…that when he that bade thee cometh, he may say… |
…so that when your host approaches he will say to you… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
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| ἀλλ᾿ ὅταν κληθῇς, πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι· φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι |
αλλ οταν κληθης πορευθεις αναπεσον εις τον εσχατον τοπον ινα οταν ελθη ο κεκληκως σε ειπη σοι φιλε προσαναβηθι ανωτερον τοτε εσται σοι δοξα ενωπιον των συνανακειμενων σοι |
αλλ οταν κληθης πορευθεις αναπεσε εις τον εσχατον τοπον ινα οταν ελθη ο κεκληκως σε ειπη σοι φιλε προσαναβηθι ανωτερον τοτε εσται σοι δοξα ενωπιον των συνανακειμενων σοι |
| ἔλθῃ |
Luke 22:18 |
…until the kingdom of God shall come. |
…until the kingdom of God comes. |
| ἔλθῃ |
John 4:25 |
…when he is come, he will tell us all things. |
…whenever he comes, he will tell us everything. |
| ἔλθῃ |
John 5:43 |
…if another shall come in his own name… |
If someone else comes in his own name… |
| John 7:31 |
When Christ cometh… |
Whenever the Christ comes… |
|
NET Parallel Greek
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Stephanus Textus Receptus |
Byzantine Majority Text
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| Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον· ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν |
πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν |
πολλοι δε εκ του οχλου επιστευσαν εις αυτον και ελεγον οτι ο χριστος οταν ελθη μητι πλειονα σημεια τουτων ποιησει ων ουτος εποιησεν |
| ἔλθῃ |
John 11:56 |
…that he will not come to the feast? |
That he won’t come to the feast? |
| John 15:26 |
But when the Comforter is come… |
When the Advocate comes… |
|
NET Parallel Greek
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Stephanus Textus Receptus |
Byzantine Majority Text
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| Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ |
οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου |
οταν δε ελθη ο παρακλητος ον εγω πεμψω υμιν παρα του πατρος το πνευμα της αληθειας ο παρα του πατρος εκπορευεται εκεινος μαρτυρησει περι εμου |
| ἔλθῃ |
John 16:4 |
…that when the time shall come… |
…so that when their time comes… |
| John 16:13 |
Howbeit when he, the Spirit of truth, is come… |
But when he, the Spirit of truth, comes… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
|
| ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς |ἐν τῇ ἀληθείᾳ πάσῃ| οὐ γὰρ λαλήσει ἀφ᾿ ἑαυτοῦ, ἀλλ᾿ ὅσα |ἀκούσει| λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν |
οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν |
οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν |
| ἔλθῃ |
Romans 3:8 |
Let us do evil, that good may come? |
Let us do evil so that good may come… |
| 1 Corinthians 4:5 |
…until the Lord come… |
Wait until the Lord comes. |
| 1 Corinthians 11:26 |
…ye do show the Lord’s death till he come. |
…you proclaim the Lord’s death until he comes. |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
|
| ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ |
οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη |
οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη |
| ἔλθῃ |
1 Corinthians 13:10 |
But when that which is perfect is come… |
…but when what is perfect comes… |
| ἔλθῃ |
1 Corinthians 16:10 |
Now if Timotheus come… |
Now if Timothy comes… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
|
| Ἐὰν δὲ ἔλθῃ Τιμόθεος, βλέπετε, ἵνα ἀφόβως γένηται πρὸς ὑμᾶς· τὸ γὰρ ἔργον κυρίου ἐργάζεται ὡς |καγώ| |
εαν δε ελθη τιμοθεος βλεπετε ινα αφοβως γενηται προς υμας το γαρ εργον κυριου εργαζεται ως και εγω |
εαν δε ελθη τιμοθεος βλεπετε ινα αφοβως γενηται προς υμας το γαρ εργον κυριου εργαζεται ως και εγω |
| ἔλθῃ |
1 Corinthians 16:11 |
…that he may come unto me: |
…so that he may come to me. |
| 1 Corinthians 16:12 |
I greatly desired him to come unto you… |
I strongly encouraged him to visit you… |
| …but his will was not at all to come at this time… |
…but it was simply not his intention to come now. |
| Galatians 3:19 |
…till the seed should come… |
…until the arrival of the descendant… |
| Colossians 4:10 |
…if he come unto you, receive him… |
…if he comes to you, welcome him… |
| 2 Thessalonians 1:10 |
When he shall come to be glorified in his saints… |
…when he comes to be glorified among his saints… |
| NET Parallel Greek |
Stephanus Textus Receptus |
Byzantine Majority Text
|
| ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾿ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ |
οταν ελθη ενδοξασθηναι εν τοις αγιοις αυτου και θαυμασθηναι εν πασιν τοις πιστευουσιν οτι επιστευθη το μαρτυριον ημων εφ υμας εν τη ημερα εκεινη |
οταν ελθη ενδοξασθηναι εν τοις αγιοις αυτου και θαυμασθηναι εν πασιν τοις πιστευσασιν οτι επιστευθη το μαρτυριον ημων εφ υμας εν τη ημερα εκεινη |
| ἔλθῃ |
2 Thessalonians 2:3 |
…for that day shall not come, except there come a falling away first… |
For that day will not arrive until the rebellion comes… |
| Revelation 17:10 |
…and when he cometh… |
…but whenever he does come… |
[1] John 3:17 (NET)
[2] John 18:36a (NET)
[3] Revelation 11:15 (NET)
[4] John 11:25, 26 (NET)
[5] Luke 20:37, 38 (NET)
[6] Hebrews 12:2b (NET)
[7] Romans 9:16 (NET) Table
[8] Exodus 33:19b (Tanakh) Table
[9] I just as a calf was not trained.
[10] Deuteronomy 32:36 (Tanakh)
[11] 1 John 3:8b (NET)
[12] Genesis 5:1, 2 (NET)
[13] 1 Corinthians 7:33 (NET)
[14] Romans 7:21b (NET)
[15] Philippians 3:9b (NET)
[16] John 3:7 (NET)
