Jesus said, I always do those things that please him[1] (literally: “I the pleasing things do always”).
“How?” I ask. I couldn’t even say, “I always lie.”
The Father that dwelleth in me, he doeth the works,[2] Jesus replied.
But I say, Paul wrote, live by the Spirit and you will not carry out the desires of the flesh.[3]
I’ve written that I became an atheist during my prodigal years. That is technically correct according to the definition that pops up in Google: “a person who disbelieves or lacks belief in the existence of God or gods.” I stopped believing in my god of punishment for a few years, and I certainly didn’t believe in the existence of any other gods. But I was by no means a practicing atheist.
To become a practicing atheist is at least as difficult as becoming a do-it-yourself-Christian. Atheists exist in a world where God the Father is making Jesus’ enemies a footstool for [his] feet;[4] God the Holy Spirit is proving the world wrong concerning sin and righteousness and judgment;[5] and God the Son promised to draw all…to myself.[6] The practicing atheist must be ever-vigilant to withstand his relentless love while striving to make this world the place where the omnipresent God is not. The atheist philosopher Friedrich Nietzsche lamented, “I am afraid we are not rid of God because we still have faith in grammar.”[7]
It’s probably more meaningful to say that my free will became relatively unfettered from God for a time. Since I didn’t study the Bible in English, much less in Greek, I didn’t know anything about ἀπ᾿ ἐμαυτοῦ. I didn’t see the connection between ἀπ᾿ ἐμαυτοῦ and θέλημα. I was clueless that the noun θέλημα related to the verb θέλω: “I want.” But with my own free will relatively unfettered from God I was about to get a crash course in I want.
The following Gospel harmony provides a glimpse into Jesus’ free will as I want:
|
Matthew 26:36-39a (NET) |
Mark 14:32-35 (NET) | Luke 22:39-41 (NET) |
John 18:1 (NET) |
| When he had said these things (John 13:31-17:26), | |||
| Then Jesus went with them | Then they went | Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the[8] disciples followed him. | Jesus went out with his disciples |
| across the[9] Kidron Valley. There was an orchard there, | |||
| to a place called Gethsemane,[10] | to a place called Gethsemane,[11] | ||
| When he came to the place, | |||
| and he and his disciples went into it. | |||
| and he said to the disciples, | and Jesus said to his disciples, | he said to them, | |
| “Sit here while I go over there and pray.” | “Sit here while I pray.” | ||
| “Pray that you will not fall into temptation.” | |||
| He took with him Peter and the two sons of Zebedee, and he became anguished and distressed. Then he[12] said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” | He took Peter, James,[13] and John[14] with him,[15] and became very troubled and distressed. He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” | ||
| Going a little farther, he threw himself down with his face to the ground and prayed, | Going a little farther, he threw[16] himself to the ground and prayed | He went away from them about a stone’s throw, knelt down, and prayed, | |
| that if it were possible the hour would pass from him. |
Jesus’ will here, what He wanted, was not to be tortured to death. My Father, if possible, let this cup pass[17] from me![18] He prayed according to Matthew’s Gospel narrative. Abba, Father, all things are possible for you, Mark’s Gospel narrative clarified. Take this cup away from me.[19] This is perfectly intelligible to me.
I want to live, not to die. If I must die, I want that death to be as easy as possible. Viewed this way Jesus’ expressed a fundamental aspect of the human will. But viewed in the context of his own life and words, I get a very different picture. He had already stated quite publicly (John 12:27, 28a NET):
“Now my soul is greatly distressed. And what should I say? ‘Father, deliver me from this hour’? No, but for this very reason I have come to this hour. Father, glorify your name.”
And then privately, alone in prayer with his Father, He did exactly that: He prayed that if it were possible the hour would pass from him.[20] This is so pathetically human I can hear the pre-echo of Paul’s lament: Wretched man that I am! Who will rescue me from this body of death?[21] Jesus’ prayer was more nuanced, however, than I’ve made it seem. His free will was more constrained by the will of his Father.
|
Matthew 26:39b (NET) |
Mark 14:36 (NET) |
Luke 22:42 (NET) |
| He said, | ||
| “My Father, if possible, | “Abba, Father, all things are possible for you. | |
| “Father, if you are willing, | ||
| let this cup pass from me! Yet not what I will, but what you will.” | Take this cup away from me. Yet not what I will, but what you will.” | take this cup away[22] from me. Yet not my will but yours be done.” |
Jesus’ will was subordinate to his Father’s will (letter C of the throne diagram). Father, if you are willing (εἰ βούλει), He prayed before his request in Luke’s Gospel narrative. Yet not my will (πλὴν μὴ τὸ θέλημα μου), followed his request, but yours be done (ἀλλὰ τὸ σὸν γινέσθω). Matthew’s and Mark’s Gospel narratives had the following after Jesus’ request:
|
Matthew 26:39c (NET) |
Mark 14:36c (NET) |
| Yet not what I will, but what you will. | Yet not what I will, but what you will. |
|
Matthew 26:39c (NET Parallel Greek) |
Mark 14:36c (NET Parallel Greek) |
| πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ | ἀλλ᾿ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ |
Though I didn’t study the Bible, this story was unavoidable as Easter approached. I don’t recall it being presented as a Gospel harmony. We were Protestant. Visual aids were not generally used upstairs in gownup church. I do remember flipping back and forth between Gospel accounts during sermons. That’s how I knew they “needed” harmonizing.
As a boy I found it embarrassing, even a little disconcerting, how much Jesus feared death. I’m sure preachers tried to explain how it wasn’t a fear of death, but that just seemed like a cover for their own embarrassment over Jesus’ lack of machismo. Besides, Jesus was so perfect, it was all going to work out okay in the end—for Him. What follows always seemed like the point of the story to me.
|
Matthew 26:40, 41 (NET) |
Mark 14:37, 38 (NET) |
| Then he came to the disciples and found them sleeping. He said to Peter, | Then he came and found them sleeping, and said to Peter, |
| “Simon, are you sleeping? | |
| “So, couldn’t you stay awake with me for one hour? Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” | Couldn’t you stay awake for one hour? Stay awake and pray that you will not fall[23] into temptation. The spirit is willing, but the flesh is weak.” |
I thought I needed to be stronger than Peter and the other disciples, stronger even than Jesus perhaps:
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: “Hold on”;[24]
[Jesus] did not need anyone to testify about man, for he knew what was in man.[25] For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.[26] But I missed completely that when Jesus said, The spirit is willing, but the flesh is weak, He referred primarily to Himself. He wasn’t chiding his disciples so much as empathizing with them, as he continued to wrestle in prayer with the weakness of his own flesh.
|
Matthew 26:42 (NET) |
Mark 14:39 (NET) |
Luke 22:43 ,44 (NET) |
| He went away a second time and prayed, | He went away again and prayed the same thing. | |
| Then an angel from heaven appeared to him and strengthened him. And in his anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground. | ||
| “My Father, if this cup[27] cannot be taken away[28] unless I drink it, your will must be done.” |
An argument could be made that the angel from heaven didn’t appear until Jesus’ third prayer session. I placed this appearance in the second because I know what comes next. We are taken from a scene of Jesus in anguish praying more earnestly with sweat…like drops of blood to a scene where Jesus is terrifyingly calm. These scenes are separated not by decades, nor years, not months, nor weeks, not even days: It was only a matter of moments before Jesus asked Peter and the other disciples: How then would the scriptures that say it must happen this way be fulfilled?[29]
Despite my attempt to add a few moments here the angel may not have appeared before Jesus prayed: My Father, if this cup cannot be taken away unless I drink it, your will must be done. The clause your will must be done (γενηθήτω τὸ θέλημα σου) struck me as I consider free will in general and Jesus’ free will in particular. The subject, your will, is τὸ θέλημα σου. The NET translators chose must be done for the verb γενηθήτω, a passive imperative form of γίνομαι. I laughed out loud at a passive imperative.
It was clear that must was intended to convey the imperative aspect and be done the passive aspect. But I couldn’t grasp whether the imperative aspect should hold sway (your will must be done by me), or the passive aspect (your will must be done to me). Gary Gagliardi’s insight on Christ’s Words — The Mysteries of Jesus’s Greek Revealed was helpful here:
The word translated as “be” means “to become,” that is, to enter into a new state. In Greek, especially as used by Jesus, it is the opposite of “being,” which is existence in the current state. It is in a form that doesn’t exist in English, the 3rd person command in the passive. In translation a 3rd person command is usually translated with a leading “let”, so “let your.”
Mr. Gagliardi’s translation, “let your desire come into being,” seemed like a perfect solution until I tried to make it more concrete with a simpler command: one in authority says, “I want you to wash the dishes.” “Let your desire come into being,” rings true if the one under authority says it on the way to washing the dishes. But if the one under authority simply stands there, or sits there, and says, “Let your desire come into being,” I have a fairly practical demonstration of James’ maxim (James 2:17 KJV):
Even so faith, if it hath not works, is dead, being alone.
The translation alone for the Greek word ἑαυτήν (NET: itself) seems to strengthen the connection to a later statement: You see[30] that a person is justified by works and not by faith alone (μόνον, a form of μόνος; KJV: only).[31] Jesus presented this same issue to the chief priests and elders of the people as a question (Matthew 21:28-31a NET):
What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today’ [Table]. The boy answered, ‘I will (θέλω) not.’ But later he had a change of heart and went. The father went to the other son and said the same thing. This boy answered, ‘I will, sir (ἐγώ, κύριε),’ but did not go. Which of the two did (ἐποίησεν, a form of ποιέω) his father’s will (θέλημα) [Table]?
The works are so integrated into the faith we would probably call it faithworks if we were physicists. But who does these faithworks? Do I do them as continuous acts of my own free will or do they come from God? I expressed my current bias clearly at the beginning of this essay: The Father that dwelleth in me, Jesus said, he doeth the works.[32]
The scene of Jesus’ anguish in prayer continued:
|
Matthew 26:43-46 (NET) |
Mark 14:40-42 (NET) |
Luke 22:45, 46 (NET) |
| When he got up from prayer, | ||
| He came again and found[33] them sleeping; | When he came[34] again he found them sleeping; | he came to the disciples and found them sleeping, |
| exhausted from grief. | ||
| they could not keep their eyes open. | they could not keep their eyes open.[35] | |
| . | And they did not know what to tell him. | |
| So he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” | ||
| So leaving them again, he went away and prayed for the third time, saying the same thing once more.[36] | ||
| Then he came to the[37] disciples and said to them, “Are you still sleeping and resting? | He came a third time and said to them, “Are you still sleeping and resting? | |
| Enough of that! | ||
| Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. Get up, let us go. Look! My betrayer is approaching!” | The hour has come. Look, the Son of Man is betrayed into the hands of sinners. Get up, let us go. Look! My betrayer is approaching!” |
And that abruptly we are in a new scene: Jesus is back, large and in charge, and terrifyingly calm. It is probably time to call terrifyingly calm what it actually is: the peace (εἰρήνη) of God that surpasses all understanding,[38] an aspect of the fruit of the Spirit. Jesus, strengthened by an angel from heaven, prayed in anguish as the human response exemplified by his disciples was to sleep. Jesus exhibited the peace of God that surpasses all understanding when the human response exemplified by his disciples was fight (Matthew 26:51-54; Mark 14:47-49; Luke 22:49-52; John 18:10, 11) or flight (Matthew 26:56; Mark 14:50-52).
It becomes more and more impossible for me to believe that Jesus subordinated his will—“I want not to be tortured to death”—to his Father’s will by an act of his own free will, which was—“I want not to be tortured to death” at that moment. The apparent choices, willpower or the indwelling Spirit of God, are listed in a tabular form:
|
Willpower |
The Indwelling Spirit of God |
| If you can force your heart and nerve and sinew
To serve your turn long after they are gone, And so hold on when there is nothing in you Except the Will which says to them: “Hold on”; |
The Father that dwelleth in me, he doeth the works. |
But that’s Jesus. What about me? For it is God which worketh in you, Paul wrote to those who believe Jesus, both to will and to do of his good pleasure.[39]
The Greek word translated worketh is ἐνεργῶν (a form of ἐνεργέω). The word translated to will is θέλειν (a form of θέλω). And the word translated to do is ἐνεργεῖν (another form of ἐνεργέω).
To conclude I’ll consider the passive imperative γενηθήτω again, not as a bad joke but as a source of real insight. I’m more confident that your will must be done by the Father that dwelleth in me, he doeth the works. But there is an aspect of your will must be done to me as well here:
|
Matthew 26:45b, 46 (NET) |
Mark 14:41b, 42 (NET) |
| Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!” | The hour has come. Look, the Son of Man is betrayed into the hands of sinners…My betrayer is approaching!” |
The Greek word translated betrayed is παραδίδοται (a form of παραδίδωμι). The same word was translated will be handed over when Jesus told his disciples, You know that after two days the Passover is coming, and the Son of Man will be handed over (παραδίδοται) to be crucified.[40] It was translated is delivered in the KJV when Jesus taught his disciples, and said unto them, The Son of man is delivered (παραδίδοται) into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third[41] day.[42]
Though the emphasis above may be on the betrayer (παραδιδούς, another form of παραδίδωμι) Judas Iscariot, Jesus was handed over and delivered by God the Father long before Judas was born: How then would the scriptures that say it must happen this way be fulfilled?[43] For God so loved the world, that he gave his only begotten (μονογενῆ, a form of μονογενής) Son, that whosoever believeth in him should not perish, but have everlasting life.[44] Yet none of this was contrary to Jesus’ own free will (John 10:17, 18 NET).
This is why the Father loves me—because I lay down my life, so that I may take it back again. No one takes it away from me, but I lay it down of my own free will. [45] I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father.
This leads me to a third aspect: your will must be done through me. Whether this aspect is implicit in the passive imperative γενηθήτω or not, it is revealed in this story. These three aspects are difficult for me to hold in my mind simultaneously as one whole (not unlike the nine aspects of the fruit of the Spirit). Those who believe have God’s promise to guide us through this and every faithwork.
|
Masoretic Text |
Septuagint | ||
| Isaiah 55:10, 11 (Tanakh) | Isaiah 55:10, 11 (NET) | Isaiah 55:10, 11 (NETS) |
Isaiah 55:10, 11 (English Elpenor) |
| For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: | The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. | For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, | For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food: |
| So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. | In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.” | so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed (ἠθέλησα) is fulfilled, and I will prosper your ways and my commandments. | so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed (ἠθέλησα) shall have been accomplished; and I will make thy[46] ways prosperous, and [will effect] my commands. |
Tables comparing Isaiah 55:10 and 55:11 in the Tanakh, KJV and NET, and comparing Isaiah 55:10 and 55:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 26:36; 26:38, 39; Mark 14:32, 33; 14:35; Luke 22:39; John 18:1; Luke 22:42; Mark 14:38; Matthew 26:42; James 2:24; Matthew 26:43-45; Mark 14:40 and 9:31 in the NET and KJV follow.
| For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: | For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: | The rain and snow fall from the sky and do not return, but instead water the earth and make it produce and yield crops, and provide seed for the planter and food for those who must eat. |
| ὡς γὰρ ἐὰν καταβῇ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ ἕως ἂν μεθύσῃ τὴν γῆν καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσιν | ὡς γὰρ ἂν καταβῇ ὁ ὑετὸς ἢ χιὼν ἐκ τοῦ οὐρανοῦ καὶ οὐ μὴ ἀποστραφῇ, ἕως ἂν μεθύσῃ τὴν γῆν, καὶ ἐκτέκῃ καὶ ἐκβλαστήσῃ καὶ δῷ σπέρμα τῷ σπείραντι καὶ ἄρτον εἰς βρῶσιν |
| For as rain or snow comes down from heaven and will not return until it has soaked the earth and brought forth and blossomed and given seed to the sower and bread for food, | For as rain shall come down, or snow, from heaven, and shall not return until it have saturated the earth, and it bring forth, and bud, and give seed to the sower, and bread for food: |
| Isaiah 55:11 (KJV) | ||
| So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. | So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. | In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend.” |
| οὕτως ἔσται τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου οὐ μὴ ἀποστραφῇ ἕως ἂν συντελεσθῇ ὅσα ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς σου καὶ τὰ ἐντάλματά μου | οὕτως ἔσται τὸ ῥῆμά μου, ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα καὶ εὐοδώσω τὰς ὁδούς μου καὶ τὰ ἐντάλματά μου |
| so shall my word be, whatever goes out from my mouth; it shall not return until whatever I have willed is fulfilled, and I will prosper your ways and my commandments. | so shall my word be, whatever shall proceed out of my mouth, it shall by no means turn back, until all the things which I willed shall have been accomplished; and I will make thy ways prosperous, and [will effect] my commands. |
|
Matthew 26:36 (KJV) |
|
| Then Jesus went with them to a place called Gethsemane, and he said to the disciples, “Sit here while I go over there and pray.” | Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. |
| Stephanus Textus Receptus | ||
| Τότε ἔρχεται μετ᾿ αὐτῶν ὁ Ἰησοῦς εἰς χωρίον λεγόμενον Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς· καθίσατε αὐτοῦ ἕως [οὗ] ἀπελθὼν ἐκεῖ προσεύξωμαι | τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει | τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει |
|
Matthew 26:38, 39 (KJV) |
|
| Then he said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay awake with me.” | Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. |
| Stephanus Textus Receptus | ||
| τότε λέγει αὐτοῖς· περίλυπος ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε μετ᾿ ἐμοῦ | τοτε λεγει αυτοις περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου | τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου |
| Going a little farther, he threw himself down with his face to the ground and prayed, “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will.” | And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. |
| Stephanus Textus Receptus | ||
| καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων· πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾿ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ | και προελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ | και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ |
|
Mark 14:32, 33 (KJV) |
|
| Then they went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” | And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. |
| Stephanus Textus Receptus | ||
| Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανὶ καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· καθίσατε ὧδε ἕως προσεύξωμαι | και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι | και ερχονται εις χωριον ου το ονομα γεθσημανη και λεγει τοις μαθηταις αυτου καθισατε ωδε εως προσευξωμαι |
| He took Peter, James, and John with him, and became very troubled and distressed. | And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; |
| Stephanus Textus Receptus | ||
| καὶ παραλαμβάνει τὸν Πέτρον καὶ [τὸν] Ἰάκωβον καὶ [τὸν] Ἰωάννην μετ᾿ αὐτοῦ καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν | και παραλαμβανει τον πετρον και τον ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν | και παραλαμβανει τον πετρον και ιακωβον και ιωαννην μεθ εαυτου και ηρξατο εκθαμβεισθαι και αδημονειν |
|
Mark 14:35 (KJV) |
|
| Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. | And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. |
| Stephanus Textus Receptus | ||
| καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ᾿ αὐτοῦ ἡ ὥρα | και προελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα | και προσελθων μικρον επεσεν επι της γης και προσηυχετο ινα ει δυνατον εστιν παρελθη απ αυτου η ωρα |
|
Luke 22:39 (KJV) |
|
| Then Jesus went out and made his way, as he customarily did, to the Mount of Olives, and the disciples followed him. | And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. |
| Stephanus Textus Receptus | ||
| Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ ὄρος τῶν ἐλαιῶν, ἠκολούθησαν δὲ αὐτῷ |καὶ| οἱ μαθηταί | και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου | και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου |
|
John 18:1 (KJV) |
|
| When he had said these things, Jesus went out with his disciples across the Kidron Valley. There was an orchard there, and he and his disciples went into it. | When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. |
| Stephanus Textus Receptus | ||
| Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου |τοῦ| Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ | ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου | ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου |
|
Luke 22:42 (KJV) |
|
| “Father, if you are willing, take this cup away from me. Yet not my will but yours be done.” | Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. |
| Stephanus Textus Receptus | ||
| λέγων· πάτερ, εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπ᾿ ἐμοῦ· πλὴν μὴ τὸ θέλημα μου ἀλλὰ τὸ σὸν γινέσθω | λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω | λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω |
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Mark 14:38 (KJV) |
|
| Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” | Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. |
| Stephanus Textus Receptus | ||
| γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής | γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης | γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης |
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Matthew 26:42 (KJV) |
|
| He went away a second time and prayed, “My Father, if this cup cannot be taken away unless I drink it, your will must be done.” | He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. |
| Stephanus Textus Receptus | ||
| πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο |λέγων|· πάτερ μου, εἰ οὐ δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημα σου | παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου | παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου |
|
James 2:24 (KJV) |
|
| You see that a person is justified by works and not by faith alone. | Ye see then how that by works a man is justified, and not by faith only. |
| Stephanus Textus Receptus | ||
| ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον | ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον | ορατε τοινυν οτι εξ εργων δικαιουται ανθρωπος και ουκ εκ πιστεως μονον |
|
Matthew 26:43-45 (KJV) |
|
| He came again and found them sleeping; they could not keep their eyes open. | And he came and found them asleep again: for their eyes were heavy. |
| Stephanus Textus Receptus | ||
| καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι | και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι | και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι |
| So leaving them again, he went away and prayed for the third time, saying the same thing once more. | And he left them, and went away again, and prayed the third time, saying the same words. |
| Stephanus Textus Receptus | ||
| καὶ ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου τὸν αὐτὸν λόγον εἰπὼν πάλιν | και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων | και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων |
| Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners. | Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. |
| Stephanus Textus Receptus | ||
| τότε ἔρχεται πρὸς τοὺς μαθητὰς καὶ λέγει αὐτοῖς· καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἁμαρτωλῶν | τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων | τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων |
|
Mark 14:40 (KJV) |
|
| When he came again he found them sleeping; they could not keep their eyes open. And they did not know what to tell him. | And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. |
| Stephanus Textus Receptus | ||
| καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ | και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν | και υποστρεψας ευρεν αυτους παλιν καθευδοντας ησαν γαρ οι οφθαλμοι αυτων βεβαρημενοι και ουκ ηδεισαν τι αυτω αποκριθωσιν |
|
Mark 9:31 (KJV) |
|
| for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise.” | For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. |
| Stephanus Textus Receptus | ||
| ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν |αὐτοῖς| ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται | εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται | εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται |
[4] Hebrews 1:13; Luke 20:43; Acts 2:35 (NET)
[7] Quoted from “Nietzsche, Grammar & God,” by Timothy T.C. McGhee, on Timothy T. C. McGhee online.
[8] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Geek text and NA28 did not.
[9] The NET parallel Greek text and NA28 had the article τοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had των.
[10] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.
[11] In the NET parallel Greek text and NA28 Gethsemane was spelled Γεθσημανὶ, and γεθσημανη in the Stephanus Textus Receptus and Byzantine Majority Text.
[12] The Byzantine Majority Text had ο ιησους here. The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.
[13] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article τὸν preceding James. The Byzantine Majority Text did not.
[14] The NET parallel Greek text and NA28 had the article τὸν preceding John. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[15] The NET parallel Greek text and NA28 had μετ᾿ αὐτοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μεθ εαυτου.
[16] The NET parallel Greek text and NA28 had ἔπιπτεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσεν (KJV: fell).
[17] The NET parallel Greek text and NA28 had παρελθάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρελθετω.
[22] The NET parallel Greek text and NA28 had παρένεγκε here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρενεγκειν (KJV: remove).
[23] The NET parallel Greek text and NA28 had ἔλθητε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελθητε (KJV: ye enter).
[24] If, Rudyard Kipling. This poem was a favorite admonition of my Dad’s.
[27] The Stephanus Textus Receptus and Byzantine Majority Text had το ποτηριον here. The NET parallel Greek text and NA28 did not.
[28] The Stephanus Textus Receptus and Byzantine Majority Text had απ εμου (KJV: from me) following be taken away (KJV: pass away). The NET parallel Greek text and NA28 did not.
[30] The Stephanus Textus Receptus and Byzantine Majority Text had τοινυν (KJV: then) here. The NET parallel Greek text and NA28 did not.
[33] The NET parallel Greek text and NA28 had εὗρεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ευρισκει.
[34] The NET parallel Greek text and NA28 had ἐλθὼν here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποστρεψας (KJV: when he returned).
[35] The NET parallel Greek text and NA28 had καταβαρυνόμενοι here, where the Stephanus Textus Receptus and Byzantine Majority Text had βεβαρημενοι (KJV: heavy).
[36] The NET parallel Greek text and NA28 had πάλιν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[37] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA28 did not.
[39] Philippians 2:13 (KJV) Table
[41] The Stephanus Textus Receptus and Byzantine Majority Text had τη τριτη here, where the NET parallel Greek text and NA28 had μετὰ τρεῖς (NET: after three).
[44] John 3:16 (KJV) Table
[45] Who Am I? Part 11
[46] The Greek is μου here though the parallel English is thy.
