Tag Archives: Matthew 5:15-16

Psalm 22, Part 5

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This is a continuing look into Psalm 22 as the music in Jesus’ heart as He endured the cross.

Masoretic Text

 Septuagint
Psalm 22:13 (Tanakh) Psalm 22:13 (NET) Psalm 21:14 (NETS)

Psalm 21:14 (Elpenor English)
They [strong bulls of Bashan] gaped upon me with their mouths, as a ravening and a roaring lion. They [powerful bulls of Bashan] open their mouths to devour me like a roaring lion that rips its prey. they [fat bulls] opened their mouth at me, like a lion that ravens and roars. They [fat bulls] have opened their mouth against me, as a ravening and roaring lion.

The strong or fat bulls became like a roaring lion.  I used the Greek of the Septuagint to cross reference with the New Testament.  The Greek word translated They have opened was ἤνοιξαν (a form of ἀνοίγω).  They opened their mouths “to disclose, bring into the open, reveal” their hatred for God, the same hatred that lives in all sinful flesh (Revelation 13:6 NET):

So the beast opened (ἤνοιξεν, a form of ἀνοίγω) his mouth to blaspheme[1] against God—to blaspheme both his name and his dwelling place (σκηνὴν, a form of σκηνή), that is,[2] those who dwell (σκηνοῦντας, a form of σκηνόω) in heaven.

The Greek word translated roaring was ὠρυόμενος (a form of ὠρύομαι).  Peter wrote (1 Peter 5:8 NET):

Be sober and alert.  Your enemy the devil, like a roaring (ὠρυόμενος, a form of ὠρύομαι) lion, is on the prowl looking for someone to devour.

The tongue is a small part of the body, James wrote, yet it has great pretensions.[3]  Think how small[4] a flame sets a huge forest ablaze.  And the tongue is a fire!  The tongue represents the world of wrongdoing[5] among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.[6]

The things that come out of the mouth come from the heart, Jesus told his disciples, and these things defile a person.  For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.  These are the things that defile a person…[7]

Paul listed θυμοί (a form of θυμός; NET: outbursts of anger) among the works of the flesh (τὰ ἔργα τῆς σαρκός): Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God![8]

The Greek word translated ravening was ἁρπάζων, a form of ἁρπάζω.  This particular form of ἁρπάζω doesn’t occur in the New Testament.  As I scanned the other forms, standing as a spectator among the strong/fat bulls blaspheming as a ravening and roaring lion, looking up to Jesus as He endured the cross and this cacophony of sin while making music in his heart with Psalm 22, I heard his word with the same faithfulness that sustained Him (John 10:11-13 NET).

I am the good shepherd.  The good shepherd lays down his life for the sheep.  The[9] hired hand, who is not a shepherd and does[10] not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks (ἁρπάζει, another form of ἁρπάζω) the sheep and scatters them.[11]  Because[12] he is a hired hand and is not concerned about the sheep, he runs away.

The Greek word translated good was καλός: “beautiful (in appearance), fair; good and pleasing in appearance, beautiful; good, useful; conducive to pleasure and enjoyment; advantageous, beneficial, desirable; free from defects, fine, precious; morally good, honest, noble, praiseworthy, contributing to salvation; blameless, excellent, unobjectionable; free from defects, fine, precious; pleasant, desirable, advantageous.”  I’ve considered this beautiful good elsewhere.

The Greek words translated his life were the very familiar ψυχὴν αὐτοῦ.  After the earlier study in Isaiah I am fully primed to hear Jesus’ soul/life as functionally equivalent to ζωὴν αἰώνιον (eternal life).

The Greek word translated lays down (KJV: giveth) was τίθησιν, an active voice, indicative mood, 3rd person singular form of τίθημι in the present tense.  Here I’ll spend some time meditating on some of the ways Jesus’ lays down his soul/life for (ὑπὲρ) the sheep.

The first definition of τίθημι in the Koine Greek Lexicon online is: “to put, place, lay, lay aside.”  Paul wrote believers in Philippi (Philippians 2:5-8 NET):

You should have the same attitude toward one another that Christ Jesus had [Table], 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 (ὑπήκοος) to the point of death—even death on a cross!

The Greek word translated emptied was ἐκένωσεν (a form of κενόω).  I began to understand his “laying aside” of this soul/life of God when I began to believe that יהוה (Yehovah) became a human being (John 1:1-5, 14).

The next definition is: “to cause to be, render.”  Paul wrote believers in Ephesus (Ephesians 2:1-7 NET):

And although you were dead in your offenses and sins [Table], in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were[13] by nature children of wrath even as the rest…

But God, being rich in mercy because of his great love with which he loved us, even though we were dead in offenses, made us alive together with Christ—by grace you are saved!—and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, to demonstrate in the coming ages the surpassing wealth[14] of his grace in kindness toward us in Christ Jesus.

The next definition of τίθημι is: “to set (something), place (something).”  Jesus promised his disciples (John 14:16, 17 NET Table):

I will ask the Father, and he will give you another Advocate to be with you forever—the Spirit of truth, whom the world cannot accept because it does not see him or know him.  But you know him because he resides (μένει, a form of μένω) with you and will be in you.

The next definition is: “to lay (something) (e.g., to lay stones for a building or road, thus to construct, make).”  Paul continued his letter to believers in Ephesus (Ephesians 2:17-22 NET):

And he came and preached peace to you who were far off and peace[15] to those who were near, so that through him we both have access in one Spirit (Romans 8:26, 27) to the Father.  So then you are no longer foreigners and noncitizens, but you are[16] fellow citizens with the saints and members of God’s household, because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.  In him the whole building,[17] being joined together, grows into a holy temple in the Lord, in whom you also are being built together into a dwelling place (κατοικητήριον) of God in the Spirit.

The next definition of τίθημ is: “to pitch (a tent).”  Paul wrote believers in Corinth (2 Corinthians 5:1-5 NET):

For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens.  For in this earthly house we groan, because we desire to put on our heavenly dwelling, if indeed,[18] after we have put on our heavenly house, we will not be found naked.  For we groan while we are in this tent, since we are weighed down, because[19] we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life (ζωῆς, a form of ζωή).  Now the one who prepared us for this very purpose is God, who gave[20] us the Spirit as a down payment.

The next definition is: “to establish, institute, decree, ordain, appoint (e.g., to appoint a law for the land).”  Jesus told his disciples (John 15:16, 17 NET):

You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that remains, so that whatever you ask the Father in my name he will give you.  This I command you—to love one another.

The next definition of τίθημι is: “to give a name to (something or someone).”  In his vision on Patmos John scribed Jesus’ letter To the angel of the church in Philadelphia[21] (Revelation 3:11, 12 NET):

I[22] am coming soon.  Hold on to what you have so that no one can take away your crown.  The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down[23] out of heaven from my God), and my new name as well.

The Greek word translated conquers was νικῶν (a form of νικάω).  A loud voice in heaven exclaimed in John’s vision, describing how one conquers (Revelation 12:10, 11 NET):

Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser[24] of our brothers and sisters, the one who accuses them[25] day and night before our God, has been thrown down[26] (Luke 10:17-20).  But they overcame (ἐνίκησαν, another form of νικάω) him by the blood of the Lamb and by the word of their testimony, and they did not love their lives so much that they were afraid to die (Romans 6:1-23).

The next definition of τίθημι is: “to designate as, categorize as.”  Paul wrote believers in Rome (Romans 8:1-4 NET):

There is therefore now no condemnation for those who are in Christ Jesus.[27]  For the law of the life-giving Spirit (τοῦ πνεύματος τῆς ζωῆς) in Christ Jesus has set you[28] free from the law of sin and death.  For God achieved what the law could not do because it was weakened through the flesh.  By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Apparently (NET note 1) on two separate occasions in the past, scribes added the final phrases of verse 4—μὴ κατὰ σάρκα περιπατοῦσιν (who do not walk according to the flesh) and ἀλλὰ κατὰ πνεῦμα (but according to the Spirit)—as appositive phrases to ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) in verse 1.  I don’t doubt this is what Paul and the Holy Spirit meant by the phrase in Christ Jesus.  It only becomes problematic if one ignores the hard-won experience by which Paul confirmed that There is therefore now no condemnation, and is led in the name of Christ away from the Holy Spirit back to one’s own efforts to obey the law in the flesh.

So here is another important designation or category (Romans 7:14-20 NET):

For we know that the law is spiritual—but I am unspiritual,[29] sold into slavery to sin.  For I don’t understand what I am doing.  For I do not do what I want—instead, I do what I hate.  But if I do what I don’t want, I agree that the law is good (καλός).  But now it is no longer me doing it, but[30] sin that lives (οἰκοῦσα, a form of οἰκέω) in me.  For I know that nothing good lives (οἰκεῖ, another form of οἰκέω) in me, that is, in my flesh.  For I want to do the good, but I cannot do it.  For I do not do the good I want, but I do the very evil I do not want!  Now if I do what I do not want, it is no longer me doing it but sin that lives (οἰκοῦσα, a form of οἰκέω) in me [Table].

The next definition of τίθημι is: “to appoint (someone) (e.g., to make him a prophet, put a king on a throne).”  Paul wrote to believers in Thessalonica (1 Thessalonians 5:9-11 NET):

For God did not destine us for wrath (Romans 1:18-32) but[31] for gaining salvation through our Lord Jesus Christ.  He died for us so that whether we are alert or asleep, we will come to life (ζήσωμεν, a form of ζάω; KJV: live) together with him.  Therefore encourage one another and build up each other, just as you are in fact doing.

The next definition is: “to direct (someone) to do (something).”  Jesus commanded his disciples (John 15:4, 5 NET):

Remain in me, and I will remain in you.  Just as the branch cannot bear fruit by itself, unless it remains[32] in the vine, so neither can you unless you remain[33] in me [Table].

“I am the vine; you are the branches.  The one who remains (John 15:9-17) in me—and I in him—bears much fruit (Galatians 5:16-26) because apart from me you can accomplish nothing.

The next definition of τίθημι is: “to entrust (something) to (someone).”  Paul wrote to Timothy (2 Timothy 1:11-14):

For this gospel I was appointed a preacher and apostle and teacher.[34]  Because of this, in fact, I suffer as I do.  But I am not ashamed because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day.  Hold to the standard of sound words that you heard from me and do so with the faith and love (Galatians 5:22, 23) that are in Christ Jesus.  Protect that good thing (καλὴν, a form of καλός) entrusted to you,[35] through the Holy Spirit who lives (ἐνοικοῦντος, a form of ἐνοικέω) within us.

The next definition is: “to allow (something to happen).”  Jesus said (Matthew 5:15, 16 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, another form of καλός) deeds and give honor to your Father in heaven.

The next definition of τίθημι is: “to make a name for (someone).”  Paul expounded to believers in Philippi the result of Jesus’ obedience to the point of death—even death on a cross! (Philippians 2:9-11 NET):

As a result God highly exalted him and gave him the name that is above every name, 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 final definition is: “to put (someone) in (a place) (e.g., to put him in jail).”  Paul wrote to believers in Colossae (Colossians 1:13, 14 NET):

He [God, the Father] delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins [Table].

So who are the sheep for whom the good shepherd lays down (KJV: giveth) his soul/life?  My sheep listen[36] to my voice, Jesus said (John 10:27-30 NET):

and I know them, and they follow me.  I give them eternal life (ζωὴν αἰώνιον), and they will never perish; no one will snatch (ἁρπάσει, another form of ἁρπάζω) them from my hand.  My Father, who[37] has given them to me, is greater[38] than all, and no one can snatch (ἁρπάζειν, another form of ἁρπάζω) them from my[39] Father’s hand.  The Father and I are one.

Tables comparing Psalm 22:13 in the Tanakh, KJV and NET, and comparing Psalm 22:13 (21:14) in the Septuagint (BLB and Elpenor), and tables comparing Revelation 13:6; James 3:5, 6; John 10:12, 13; Ephesians 2:3; 2:7; 2:17; 2:19; 2:21; 2 Corinthians 5:3-5; Revelation 3:7; 3:11-12; 12:10; Romans 8:1, 2; 7:14; 7:17; 1 Thessalonians 5:9; 2 Timothy 1:11; 1:14; John 10:27; 10:29 and Matthew 6:10 in the NET and KJV follow.

Psalm 22:13 (Tanakh) Psalm 22:13 (KJV) Psalm 22:13 (NET)
They gaped upon me with their mouths, as a ravening and a roaring lion. They gaped upon me with their mouths, as a ravening and a roaring lion. They open their mouths to devour me like a roaring lion that rips its prey.
Psalm 22:13 (Septuagint BLB) Psalm 21:14 (Septuagint Elpenor)
ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος ἤνοιξαν ἐπ᾿ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος
Psalm 21:14 (NETS) Psalm 21:14 (English Elpenor)
they opened their mouth at me, like a lion that ravens and roars. They have opened their mouth against me, as a ravening and roaring lion.
Revelation 13:6 (NET) Revelation 13:6 (KJV)
So the beast opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεὸν βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου και τους εν τω ουρανω σκηνουντας και ηνοιξεν το στομα αυτου εις βλασφημιαν προς τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ουρανω σκηνουντας
James 3:5, 6 (NET) James 3:5, 6 (KJV)
So, too, the tongue is a small part of the body, yet it has great pretensions.  Think how small a flame sets a huge forest ablaze. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ. ἰδοὺ ἡλίκον πῦρ ἡλίκην ὕλην ἀνάπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει ουτως και η γλωσσα μικρον μελος εστιν και μεγαλαυχει ιδου ολιγον πυρ ηλικην υλην αναπτει
And the tongue is a fire!  The tongue represents the world of wrongdoing among the parts of our bodies.  It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell. And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἡ γλῶσσα πῦρ· ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης και η γλωσσα πυρ ο κοσμος της αδικιας ουτως η γλωσσα καθισταται εν τοις μελεσιν ημων η σπιλουσα ολον το σωμα και φλογιζουσα τον τροχον της γενεσεως και φλογιζομενη υπο της γεεννης
John 10:12, 13 (NET) John 10:12, 13 (KJV)
The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away.  So the wolf attacks the sheep and scatters them. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει – καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα ο μισθωτος δε και ουκ ων ποιμην ου ουκ εισιν τα προβατα ιδια θεωρει τον λυκον ερχομενον και αφιησιν τα προβατα και φευγει και ο λυκος αρπαζει αυτα και σκορπιζει τα προβατα
Because he is a hired hand and is not concerned about the sheep, he runs away. The hireling fleeth, because he is an hireling, and careth not for the sheep.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων ο δε μισθωτος φευγει οτι μισθωτος εστιν και ου μελει αυτω περι των προβατων
Ephesians 2:3 (NET) Ephesians 2:3 (KJV)
among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι εν οις και ημεις παντες ανεστραφημεν ποτε εν ταις επιθυμιαις της σαρκος ημων ποιουντες τα θεληματα της σαρκος και των διανοιων και ημεν τεκνα φυσει οργης ως και οι λοιποι
Ephesians 2:7 (NET) Ephesians 2:7 (KJV)
to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις τον υπερβαλλοντα πλουτον της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου
Ephesians 2:17 (NET) Ephesians 2:17 (KJV)
And he came and preached peace to you who were far off and peace to those who were near, And came and preached peace to you which were afar off, and to them that were nigh.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και τοις εγγυς
Ephesians 2:19 (NET) Ephesians 2:19 (KJV)
So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου αρα ουν ουκετι εστε ξενοι και παροικοι αλλα συμπολιται των αγιων και οικειοι του θεου
Ephesians 2:21 (NET) Ephesians 2:21 (KJV)
In him the whole building, being joined together, grows into a holy temple in the Lord, In whom all the building fitly framed together groweth unto an holy temple in the Lord:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, εν ω πασα η οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω
2 Corinthians 5:3-5 (NET) 2 Corinthians 5:3-5 (KJV)
if indeed, after we have put on our heavenly house, we will not be found naked. If so be that being clothed we shall not be found naked.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἴ γε καὶ |ἐνδυσάμενοι| οὐ γυμνοὶ εὑρεθησόμεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα ειγε και ενδυσαμενοι ου γυμνοι ευρεθησομεθα
For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ᾿ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλ᾿ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι επειδη ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης και γαρ οι οντες εν τω σκηνει στεναζομεν βαρουμενοι εφ ω ου θελομεν εκδυσασθαι αλλ επενδυσασθαι ινα καταποθη το θνητον υπο της ζωης
Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος ο δε κατεργασαμενος ημας εις αυτο τουτο θεος ο και δους ημιν τον αρραβωνα του πνευματος
Revelation 3:7 (NET) Revelation 3:7 (KJV)
“To the angel of the church in Philadelphia write the following: “This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open: And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχων τὴν κλεῖν Δαυίδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει καὶ κλείων καὶ οὐδεὶς ἀνοίγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειδα του δαβιδ ο ανοιγων και ουδεις κλειει και κλειει και ουδεις ανοιγει και τω αγγελω της εν φιλαδελφεια εκκλησιας γραψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν του δαυιδ ο ανοιγων και ουδεις κλεισει αυτην ει μη ο ανοιγων και ουδεις ανοιξει
Revelation 3:11, 12 (NET) Revelation 3:11, 12 (KJV)
I am coming soon.  Hold on to what you have so that no one can take away your crown. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἔρχομαι ταχύ· κράτει ὃ ἔχεις, ἵνα μηδεὶς λάβῃ τὸν στέφανον σου ιδου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου ερχομαι ταχυ κρατει ο εχεις ινα μηδεις λαβη τον στεφανον σου
The one who conquers I will make a pillar in the temple of my God, and he will never depart from it.  I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Ὁ νικῶν ποιήσω αὐτὸν στῦλον ἐν τῷ ναῷ τοῦ θεοῦ μου καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι καὶ γράψω ἐπ᾿ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶ τὸ ὄνομα τῆς πόλεως τοῦ θεοῦ μου (τῆς καινῆς Ἰερουσαλὴμ ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου), καὶ τὸ ὄνομα μου τὸ καινόν ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινουσα εκ του ουρανου απο του θεου μου και το ονομα μου το καινον ο νικων ποιησω αυτον στυλον εν τω ναω του θεου μου και εξω ου μη εξελθη ετι και γραψω επ αυτον το ονομα του θεου μου και το ονομα της πολεως του θεου μου της καινης ιερουσαλημ η καταβαινει εκ του ουρανου απο του θεου μου και το ονομα μου το καινον
Revelation 12:10 (NET) Revelation 12:10 (KJV)
Then I heard a loud voice in heaven saying, “The salvation and the power and the kingdom of our God, and the ruling authority of his Christ, have now come, because the accuser of our brothers and sisters, the one who accuses them day and night before our God, has been thrown down. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος και ηκουσα φωνην μεγαλην εν τω ουρανω λεγουσαν αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι εβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος
Romans 8:1, 2 (NET) Romans 8:1, 2 (KJV)
There is therefore now no condemnation for those who are in Christ Jesus. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ. ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα
For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσεν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου ο γαρ νομος του πνευματος της ζωης εν χριστω ιησου ηλευθερωσεν με απο του νομου της αμαρτιας και του θανατου
Romans 7:14 (NET) Romans 7:14 (KJV)
For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin. For we know that the law is spiritual: but I am carnal, sold under sin.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
Οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν, ἐγὼ δὲ σάρκινος εἰμι πεπραμένος ὑπὸ τὴν ἁμαρτίαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν οιδαμεν γαρ οτι ο νομος πνευματικος εστιν εγω δε σαρκικος ειμι πεπραμενος υπο την αμαρτιαν
Romans 7:17 (NET) Romans 7:17 (KJV)
But now it is no longer me doing it, but sin that lives in me. Now then it is no more I that do it, but sin that dwelleth in me.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ |οἰκοῦσα| ἐν ἐμοὶ ἁμαρτία. νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια νυνι δε ουκετι εγω κατεργαζομαι αυτο αλλ η οικουσα εν εμοι αμαρτια
1 Thessalonians 5:9 (NET) 1 Thessalonians 5:9 (KJV)
For God did not destine us for wrath but for gaining salvation through our Lord Jesus Christ. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ |Χριστοῦ| οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου οτι ουκ εθετο ημας ο θεος εις οργην αλλ εις περιποιησιν σωτηριας δια του κυριου ημων ιησου χριστου
2 Timothy 1:11 (NET) 2 Timothy 1:11 (KJV)
For this gospel I was appointed a preacher and apostle and teacher. Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος καὶ διδάσκαλος εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων εις ο ετεθην εγω κηρυξ και αποστολος και διδασκαλος εθνων
2 Timothy 1:14 (NET) 2 Timothy 1:14 (KJV)
Protect that good thing entrusted to you, through the Holy Spirit who lives within us. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὴν καλὴν παραθήκην φύλαξον διὰ πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν την καλην παρακαταθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν την καλην παραθηκην φυλαξον δια πνευματος αγιου του ενοικουντος εν ημιν
John 10:27 (NET) John 10:27 (KJV)
My sheep listen to my voice, and I know them, and they follow me. My sheep hear my voice, and I know them, and they follow me:
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, καγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι τα προβατα τα εμα της φωνης μου ακουει καγω γινωσκω αυτα και ακολουθουσιν μοι
John 10:29 (NET) John 10:29 (KJV)
My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ὁ πατήρ μου ὃ δέδωκεν μοι πάντων μεῖζον ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου ο πατηρ μου ος δεδωκεν μοι μειζων παντων εστιν και ουδεις δυναται αρπαζειν εκ της χειρος του πατρος μου
Matthew 6:10 (NET) Matthew 6:10 (KJV)
may your kingdom come, may your will be done on earth as it is in heaven. Thy kingdom come.  Thy will be done in earth, as it is in heaven.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
ἐλθέτω ἡ βασιλεία σου γενηθήτω τὸ θέλημα σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης ελθετω η βασιλεια σου γενηθητω το θελημα σου ως εν ουρανω και επι της γης

[1] The NET parallel Greek text and NA28 had βλασφημίας here, where the Stephanus Textus Receptus and Byzantine Majority Text had βλασφημιαν (KJV: blasphemy).

[2] The Stephanus Textus Receptus had και (KJV: and) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.  So them that dwell in heaven was translated in the KJV as a third item to blaspheme rather than as an appositive phrase of his dwelling place; e.g., may your will be done on earth as it is in heaven (Matthew 6:10b NET).

[3] The NET parallel Greek text and NA28 had μεγάλα αὐχεῖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεγαλαυχει (KJV: boasteth great things).

[4] The NET parallel Greek text and NA28 had ἡλίκον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ολιγον (KJV: a little).

[5] The Stephanus Textus Receptus and Byzantine Majority Text had ουτως (KJV: so) following wrongdoing (KJV: iniquity).  The NET parallel Greek text and NA28 did not.

[6] James 3:5, 6 (NET)

[7] Matthew 15:18-20a (NET)

[8] Galatians 5:19-21 (NET) Table

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

[10] The NET parallel Greek text and NA28 had ἔστιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are).

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

[12] The Stephanus Textus Receptus and Byzantine Majority Text had ο δε μισθωτος φευγει (KJV: The hireling fleeth) preceding this clause.  The NET parallel Greek text and NA28 did not.

[13] The NET parallel Greek text and NA28 had ἤμεθα here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημεν.

[14] The NET parallel Greek text and NA28 had τὸ ὑπερβάλλον πλοῦτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον υπερβαλλοντα πλουτον (KJV: the exceeding riches).

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

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

[17] The Stephanus Textus Receptus had the article η preceding building.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[18] The NET parallel Greek text and NA28 had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If so be that).

[19] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐφ᾿ ᾧ here, where the Stephanus Textus Receptus had επειδη (KJV: for that).

[20] The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: also) preceding gave (KJV: hath given).  The NET parallel Greek text and NA28 did not.

[21] Revelation 3:7a

[22] The Stephanus Textus Receptus had ιδου (KJV: Behold) at the beginning of this clause.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

[23] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had καταβαίνουσα here, where the Byzantine Majority Text had καταβαινει.

[24] The NET parallel Greek text and NA28 had κατήγωρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορος.

[25] The NET parallel Greek text and NA28 had αὐτοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτων.

[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἐβλήθη here, where the Stephanus Textus Receptus had κατεβληθη (KJV: is cast down).

[27] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) here.  The NET parallel Greek text and NA28 did not.

[28] The NET parallel Greek text and NA28 had σε here, where the Stephanus Textus Receptus and Byzantine Majority Text had με (KJV: me).

[29] The NET parallel Greek text and NA28 had σάρκινος here, where the Stephanus Textus Receptus and Byzantine Majority Text had σαρκικος (KJV: carnal).

[30] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[31] The NET parallel Greek text had ἀλλὰ here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA28 had ἀλλ’.

[32] The NET parallel Greek text and NA28 had μένῃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεινη (KJV: abide).

[33] The NET parallel Greek text and NA28 had μένητε here, where the Stephanus Textus Receptus and Byzantine Majority Tex had μεινητε (KJV: abide).

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

[35] The NET parallel Greek text, NA28 and Byzantine Majority Text had παραθήκην here, where the Stephanus Textus Receptus had παρακαταθηκην (KJV: which was committed unto thee).

[36] The NET parallel Greek text and NA28 had ἀκούουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Tex had ακουει (KJV: hear).

[37] The NET parallel Greek text and NA28 had ὃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ος (KJV: which).

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

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

Who Am I? Part 6

Posted on by

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, yehôvâh 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

[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)