Then Satan entered Judas, the one called Iscariot, who was one of the twelve.[1] And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.”[2]
Jesus’ command here—do quickly (ποίησον τάχιον)—fills me with awe as I consider the responsibility of authority. Was He speaking to Judas? Was He speaking to Satan? It’s difficult to say that He was speaking to both: ποίησον is singular. But was He speaking to Satan/Judas, a unitary singular, at that moment?
It leads me to Paul’s letter to the Ephesians (Ephesians 3:7-12 NET):
I became[3] a servant of this gospel according to the gift of God’s grace that was given[4] to me by the exercise of his power. To me—less than the least of all the[5] saints—this grace was given, to proclaim to[6] the Gentiles the[7] unfathomable riches[8] of Christ and to enlighten everyone about God’s secret plan[9]—the mystery that has been hidden for ages in God who has created all things.[10] The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. This was according to the eternal purpose that he accomplished in Christ[11] Jesus our Lord, in whom we have boldness and confident access[12] to God by way of Christ’s faithfulness.
I’m assuming that the rulers (ἀρχαῖς, a form of ἀρχή) and the authorities (ἐξουσίαις, a form of ἐξουσία) in the heavenly realms here are identical to those Paul mentioned later in the same letter (Ephesians 6:10-12 NET):
Finally,[13] be strengthened in the Lord and in the strength of his power. Clothe yourselves with the full armor of God, so that you will be able to stand against the schemes of the devil. For our struggle is not against flesh and blood, but against the rulers (ἀρχάς, another form of ἀρχή), against the powers (ἐξουσίας, another form of ἐξουσία), against the world rulers of this darkness,[14] against the spiritual forces of evil in the heavens.
These are the rulers and the authorities in the heavenly realms to whom the multifaceted wisdom of God should now be disclosed through the church (διὰ τῆς ἐκκλησίας). I want to be careful to think in terms of the ἐκκλησία, those called by God to faith in Christ, since churches include both the ἐκκλησία and those still dominated by the rulers (ἀρχάς), the powers (ἐξουσίας), the spiritual forces of evil in the heavens. While this is a constant source of perplexity and disappointment to us, I think Satan probably knows at any given moment those who are his and those who are not.
I’m assuming also that this disclosure to the rulers and the authorities in the heavenly realms has more to do with our actions prompted by faith than our words. Perhaps, it has even more to do with God’s actions toward and through us than our actions per se. And if that’s true I may be straining gnats to distinguish between the ἐκκλησία and churches. God’s acts through us to those among us who are Satan’s own could be as much a part of this disclosure (Matthew 5:43-48) as anything else I might be imagining.
This brings me to God’s love for Satan revealed in the book of Job.
|
Masoretic Text |
Septuagint | ||
| Job 1:1 (Tanakh/KJV) Table | Job 1:1 (NET) | Job 1:1 (NETS) |
Job 1:1 (Elpenor English) |
| There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. | There was a man in the land of Uz whose name was Job. And that man was blameless and upright, one who feared God and turned away from evil. | There was a certain man in the land of Ausitis, whose name was Iob, and that man was genuine, blameless, righteous, religious, staying away from every evil thing. | There was a certain man in the land of Ausis, whose name [was] Job; and that man was true, blameless, righteous, [and] godly, abstaining from everything evil. |
The first time I read the book of Job I didn’t think of it as God’s love for Satan, or, frankly, his love for anyone. It struck me as a strange tale, actually a strange drama of unseen forces, choices and actions that might impact my life and peace of mind. At first, I didn’t believe that God is love.[15] Now I want to remember that fact as I consider the beginning of Job.
|
Masoretic Text |
Septuagint | ||
| Job 1:6 (Tanakh/KJV) | Job 1:6 (NET) | Job 1:6 (NETS) |
Job 1:6 (Elpenor English) |
| Now there was a day when the sons of God came to present themselves before the LORD, and Satan (הַשָּׂטָ֖ן) came also among them. | Now the day came when the sons of God came to present themselves before the Lord—and Satan (śāṭān, השׁטן) also arrived among them. | And when the set day came, then, look, the angels of God came to present themselves before the Lord, and the slanderer (διάβολος) came with them. | And it came to pass on a day, that behold, the angels of God came to stand before the Lord, and the devil (διάβολος) came with them. |
The Greek transliterations of הַשָּׂטָ֖ן (śāṭān) used in the New Testanment—σατανᾶς, σατανᾶ and σατανᾶν—do not occur in the Septuagint: σατανᾶς, σατανᾶ and σατανᾶν. The Greek word σαταν occurs in the Stephanus Textus Receptus and Byzantine Majority Text versions of 2 Corinthians 12:7, along with 1 Kings (3 Reigns, 3 Kings) 11:14 in the Septuagint. Here is 2 Corinthians 12:7 quoted from the KJV:
And lest I should be exalted above measure through the abundance of the revelations,[16] there was given to me a thorn in the flesh, the messenger of Satan[17] (Σατᾶν) to buffet me, lest I should be exalted above measure.
A table of 1 Kings 11:14 follows:
|
Masoretic Text |
Septuagint | ||
| 1 Kings 11:14 (Tanakh/KJV) | 1 Kings 11:14 (NET) | 3 Reigns 11:14 (NETS) |
3 Kings 11:14 (Elpenor English) |
| And the LORD stirred up an adversary (שָׂטָן֙) unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. | The Lord brought against Solomon an enemy (śāṭān, שׁטן), Hadad the Edomite, a descendant of the Edomite king. | And the Lord raised up a satan (σαταν) against Salomon, Hader the Idumean and Hesrom son of Eliadae who was in Raemmath, Hadrazar, king of Souba, his master, and men were gathered around him, and he was leader of a band, and he first captured Damasek, and they were a satan (σαταν) to Israel all the days of Salomon. And Hader the Idumean was of the seed of the kingdom in Idumea. | And the Lord raised up and [sic] enemy (σατὰν) to Solomon, Ader the Idumaean, and Esrom son of Eliadae who [dwelt] in Raama, [and] Adadezer king of Suba his master; (and men gathered to him, and he was head of the conspiracy, and he seized on Damasec,) and they were adversaries (σατὰν) to Israel all the days of Solomon: and Ader the Idumaean [was] of the seed royal in Idumaea. |
The Greek translation διάβολος in Job 1:6 doesn’t cause me to question the originality of הַשָּׂטָ֖ן (śāṭān) in the Masoretic text. A verse near the end of the New Testament ties both of these words together (Revelation 12:9 NET):
So that huge dragon—the ancient serpent, the one called the devil (Διάβολος) and Satan[18] (Σατανᾶς), who deceives the whole world—was thrown down to the earth, and his angels along with him.
I was familiar with Revelation when I first read Job. And I was familiar with the ancient serpent (ὁ ὄφις ὁ ἀρχαῖος) from the story in Genesis.
|
Masoretic Text |
Septuagint | ||
| Genesis 3:1 (Tanakh) | Genesis 3:1 (NET) | Genesis 3:1 (NETS) |
Genesis 3:1 (Elpenor English) |
| Now the serpent was more subtle than any beast of the field which HaShem G-d had made. And he said unto the woman: ‘Yea, hath G-d said: Ye shall not eat of any tree of the garden?’ | Now the serpent was shrewder than any of the wild animals that the Lord God had made. He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” | Now the snake (ὄφις) was the most sagacious of all the wild animals that were upon the earth, which the Lord God had made. And the snake (ὄφις) said to the woman, “Why is it that God said, ‘You shall not eat from any tree that is in the orchard’?” | NOW the serpent (ὄφις) was the most crafty of all the brutes on the earth, which the Lord God made, and the serpent (ὄφις) said to the woman, Wherefore has God said, Eat not of every tree of the garden? |
I assume that before the fall most if not all of the animals Adam and Eve had anything to do with had the ability to speak. Genesis 3:2 does not read:
And the woman fled in terror, saying, “Help, help, a talking snake!”
On the contrary, Eve doesn’t comment on the serpent’s ability to speak at all. She proceeds as if it is perfectly natural for one in dominion over the animals to be questioned by, and to teach, them about the Lord (Yᵊhōvâ, יהוה) God (‘ĕlōhîm, אלהים). So when I first read Job, the Lord (Yᵊhōvâ, יהוה) seemed a little too chummy for my taste with Satan (השׁטן), the ancient serpent who had deceived her.
|
Masoretic Text |
Septuagint | ||
| Job 1:7 (Tanakh/KJV) | Job 1:7 (NET) | Job 1:7 (NETS) |
Job 1:7 (Elpenor English) |
| And the LORD said unto Satan (הַשָּׂטָ֖ן), Whence comest thou? Then Satan (הַשָּׂטָ֚ן) answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. | The Lord said to Satan (śāṭān, השׁטן), “Where have you come from?” And Satan (śāṭān, השׁטן) answered the Lord, “From roving about on the earth, and from walking back and forth across it.” | And the Lord said to the slanderer (διαβόλῳ), “Where have you come from?” And the slanderer (διάβολος) answered the Lord, “I have come after going round the earth and walking about what is under heaven.” | And the Lord said to the devil (διαβόλῳ), Whence art thou come? And the devil (διάβολος) answered the Lord, and said, I am come from compassing the earth, and walking up and down in the world. |
But if I believe that God is love, I recall that love is not easily angered or resentful.[19] The Greek words translated easily angered were οὐ παροξύνεται (a form of παροξύνω). The Greek words translated resentful were οὐ λογίζεται τὸ κακόν (literally: “not counting the evil”). Another translation reads: love keeps no record of wrongs.[20] Here λογίζεται (a form of λογίζομαι) was translated keeps no record. Another form of λογίζομαι was translated not counting in 2 Corinthians 5:19 (NET):
In other words, in Christ God was reconciling the world to himself, not counting (μὴ λογιζόμενος, another form of λογίζομαι) people’s trespasses against them, and he has given us the message of reconciliation.
I’ll continue with the next verse in Job:
|
Masoretic Text |
Septuagint | ||
| Job 1:8 (Tanakh/KJV) | Job 1:8 (NET) | Job 1:8 (NETS) |
Job 1:8 (Elpenor English) |
| And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? | So the Lord said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.” | And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?” | And the Lord said to him, Hast thou diligently considered my servant Job, that there is none like him on the earth, a man blameless, true, godly, abstaining from everything evil? |
When I first read this I heard the Lord (Yᵊhōvâ, יהוה) bragging to Satan about Job. Considering what happened next, I was led to Ecclesiastes (Ecclesiastes 7:16-18 NIV).
Do not be overrighteous, neither be overwise—why destroy yourself? Do not be overwicked, and do not be a fool—why die before your time? It is good to grasp the one and not let go of the other. Whoever fears God will avoid all extremes.
I sensed the growing hunger and thirst for righteousness within me. My misunderstanding of God in the book of Job, my natural instinct to seek out ballast and the philosophical bent of my mind made this little bit of Aristotelian sagacity quite compelling. I even quoted it to my second wife.
Everything turned out fine for me. I lead a ridiculously blessed life that seems completely undeserved. It didn’t turn out so well for my family, and so I am repenting of practicing this particular mean between the extremes. Whatever Solomon meant it is no excuse to quench the Holy Spirit. By the grace of God I will do my best now to follow wherever his hunger and thirst for righteousness leads.
And believing that God is love, I no longer hear Him bragging to Satan: Love is not glad about injustice, but rejoices in the truth.[21] [Y]our word is truth,[22] Jesus prayed to his Father. I’ll continue with this in another essay.
Tables comparing Job 1:6; 1 Kings 11:14; Genesis 3:1; Job 1:7; 1:8; Ecclesiastes 7:16; 7:17 and 7:18 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 1:6; 1 Kings (3 Reigns, 3 Kings) 11:14; Genesis 3:1; Job 1:7; 1:8; Ecclesiastes 7:16; 7:17 and 7:18 in the Septuagint (BLB and Elpenor), and tables comparing Ephesians 3:7-9; 3:11, 12; 6:10; 6:12; 2 Corinthians 12:7 and Revelation 12:9 in the NET and KJV follow.
| Job 1:6 (KJV) | ||
| Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. | Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. | Now the day came when the sons of God came to present themselves before the Lord—and Satan also arrived among them. |
| καὶ ὡς ἐγένετο ἡ ἡμέρα αὕτη καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἐνώπιον τοῦ κυρίου καὶ ὁ διάβολος ἦλθεν μετ᾽ αὐτῶν | Καὶ ἐγένετο ὡς ἡ ἡμέρα αὕτη, καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον τοῦ Κυρίου, καὶ ὁ διάβολος ἦλθε μετ᾿ αὐτῶν |
| And when the set day came, then, look, the angels of God came to present themselves before the Lord, and the slanderer came with them. | And it came to pass on a day, that behold, the angels of God came to stand before the Lord, and the devil came with them. |
| 1 Kings 11:14 (KJV) | ||
| And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. | And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom. | The Lord brought against Solomon an enemy, Hadad the Edomite, a descendant of the Edomite king. |
| καὶ ἤγειρεν κύριος σαταν τῷ Σαλωμων τὸν Αδερ τὸν Ιδουμαῗον καὶ τὸν Εσρωμ υἱὸν Ελιαδαε τὸν ἐν Ραεμμαθ Αδραζαρ βασιλέα Σουβα κύριον αὐτοῦ καὶ συνηθροίσθησαν ἐπ᾽ αὐτὸν ἄνδρες καὶ ἦν ἄρχων συστρέμματος καὶ προκατελάβετο τὴν Δαμασεκ καὶ ἦσαν σαταν τῷ Ισραηλ πάσας τὰς ἡμέρας Σαλωμων καὶ Αδερ ὁ Ιδουμαῗος ἐκ τοῦ σπέρματος τῆς βασιλείας ἐν Ιδουμαίᾳ | Καὶ ἤγειρε Κύριος σατὰν τῷ Σαλωμὼν τὸν ῎Αδερ τὸν ᾿Ιδουμαῖον καὶ τὸν ᾿Εσρὼμ υἱὸν ᾿Ελιαδαέ, τὸν ἐν Ῥαεμμὰθ ᾿Αδραζὰρ βασιλέα Σουβὰ κύριον αὐτοῦ· καὶ συνηθροίσθησαν ἐπ᾿ αὐτὸν ἄνδρες, καὶ ἦν ἄρχων συστρέμματος καὶ προκατελάβετο τὴν Δαμασέκ· καὶ ἦσαν σατὰν τῷ ᾿Ισραὴλ πάσας τὰς ἡμέρας Σαλωμών. καὶ ῎Αδερ ὁ ᾿Ιδουμαῖος ἐκ τοῦ σπέρματος τῆς βασιλείας ἐν ᾿Ιδουμαίᾳ |
| And the Lord raised up a satan against Salomon, Hader the Idumean and Hesrom son of Eliadae who was in Raemmath, Hadrazar, king of Souba, his master, and men were gathered around him, and he was leader of a band, and he first captured Damasek, and they were a satan to Israel all the days of Salomon. And Hader the Idumean was of the seed of the kingdom in Idumea. | And the Lord raised up and enemy to Solomon, Ader the Idumaean, and Esrom son of Eliadae who [dwelt] in Raama, [and] Adadezer king of Suba his master; (and men gathered to him, and he was head of the conspiracy, and he seized on Damasec,) and they were adversaries to Israel all the days of Solomon: and Ader the Idumaean [was] of the seed royal in Idumaea. |
| Genesis 3:1 (KJV) | ||
| Now the serpent was more subtle than any beast of the field which HaShem G-d had made. And he said unto the woman: ‘Yea, hath G-d said: Ye shall not eat of any tree of the garden?’ | Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? | Now the serpent was shrewder than any of the wild animals that the Lord God had made. He said to the woman, “Is it really true that God said, ‘You must not eat from any tree of the orchard’?” |
| ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς ὧν ἐποίησεν κύριος ὁ θεός καὶ εἶπεν ὁ ὄφις τῇ γυναικί τί ὅτι εἶπεν ὁ θεός οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ | Ο δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε Κύριος ὁ Θεός. καὶ εἶπεν ὁ ὄφις τῇ γυναικί· τί ὅτι εἶπεν ὁ Θεός, οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου |
| Now the snake was the most sagacious of all the wild animals that were upon the earth, which the Lord God had made. And the snake said to the woman, “Why is it that God said, ‘You shall not eat from any tree that is in the orchard’?” | NOW the serpent was the most crafty of all the brutes on the earth, which the Lord God made, and the serpent said to the woman, Wherefore has God said, Eat not of every tree of the garden? |
| Job 1:7 (KJV) | ||
| And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. | And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. | The Lord said to Satan, “Where have you come from?” And Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.” |
| καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν παραγέγονας καὶ ἀποκριθεὶς ὁ διάβολος τῷ κυρίῳ εἶπεν περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ᾽ οὐρανὸν πάρειμι | καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· πόθεν παραγέγονας; καὶ ἀποκριθεὶς ὁ διάβολος τῷ Κυρίῳ εἶπε· περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ᾿ οὐρανὸν πάρειμι |
| And the Lord said to the slanderer, “Where have you come from?” And the slanderer answered the Lord, “I have come after going round the earth and walking about what is under heaven.” | And the Lord said to the devil, Whence art thou come? And the devil answered the Lord, and said, I am come from compassing the earth, and walking up and down in the world. |
| Job 1:8 (KJV) | ||
| And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? | And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? | So the Lord said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man, one who fears God and turns away from evil.” |
| καὶ εἶπεν αὐτῷ ὁ κύριος προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου Ιωβ ὅτι οὐκ ἔστιν κατ᾽ αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄμεμπτος ἀληθινός θεοσεβής ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος | καὶ εἶπεν αὐτῷ ὁ Κύριος· προσέσχες τῇ διανοίᾳ σου κατὰ τοῦ παιδός μου ᾿Ιώβ, ὅτι οὐκ ἔστι κατ᾿ αὐτὸν ἐπὶ τῆς γῆς, ἄνθρωπος ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος |
| And the Lord said to him, “Did you give thought to your disposition against my servant Iob—because there is no one of those on the earth like him, a man who is blameless, genuine, religious, staying away from every evil thing?” | And the Lord said to him, Hast thou diligently considered my servant Job, that there is none like him on the earth, a man blameless, true, godly, abstaining from everything evil? |
| Ecclesiastes 7:16 (KJV) | ||
| Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? | Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? | So do not be excessively righteous or excessively wise; otherwise you might be disappointed. |
| μὴ γίνου δίκαιος πολὺ καὶ μὴ σοφίζου περισσά μήποτε ἐκπλαγῇς | μὴ γίνου δίκαιος πολύ, μηδὲ σοφίζου περισσά, μήποτε ἐκπλαγῇς |
| Do not be very righteous, and do not be excessively wise, lest you be horrified. | Be not very just; neither be very wise: lest thou be confounded. |
| Ecclesiastes 7:17 (KJV) | ||
| Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? | Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? | Do not be excessively wicked and do not be a fool; otherwise you might die before your time. |
| μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου | μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου |
| Do not be very ungodly, and do not become hard so that you should not die when it is not your time. | Be not very wicked; and be not stubborn: lest thou shouldest die before thy time. |
| Ecclesiastes 7:18 (KJV) | ||
| It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. | It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. | It is best to take hold of one warning without letting go of the other warning; for the one who fears God will follow both warnings. |
| ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ καί γε ἀπὸ τούτου μὴ ἀνῇς τὴν χεῗρά σου ὅτι φοβούμενος τὸν θεὸν ἐξελεύσεται τὰ πάντα | ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ, καί γε ἀπὸ τούτου μὴ μιάνῃς τὴν χεῖρά σου, ὅτι φοβουμένοις τὸν Θεὸν ἐξελεύσεται τὰ πάντα |
| It is good that you hold on to the one; indeed, do not let your hand go from the other, for the one who fears God will go forth in all things. | It is well for thee to hold fast by this; also by this defile not thine hand: for to them that fear God all things shall come forth [well]. |
|
Epehesians 3:7-9 (KJV) |
|
| I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power. | Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. |
| Stephanus Textus Receptus | ||
| οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ | ου εγενομην διακονος κατα την δωρεαν της χαριτος του θεου την δοθεισαν μοι κατα την ενεργειαν της δυναμεως αυτου | ου εγενομην διακονος κατα την δωρεαν της χαριτος του θεου την δοθεισαν μοι κατα την ενεργειαν της δυναμεως αυτου |
| To me—less than the least of all the saints—this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ | Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; |
| Stephanus Textus Receptus | ||
| Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ | εμοι τω ελαχιστοτερω παντων των αγιων εδοθη η χαρις αυτη εν τοις εθνεσιν ευαγγελισασθαι τον ανεξιχνιαστον πλουτον του χριστου | εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη εν τοις εθνεσιν ευαγγελισασθαι τον ανεξιχνιαστον πλουτον του χριστου |
| and to enlighten everyone about God’s secret plan—the mystery that has been hidden for ages in God who has created all things. | And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: |
| Stephanus Textus Receptus | ||
| καὶ φωτίσαι [πάντας] τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι | και φωτισαι παντας τις η κοινωνια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι δια ιησου χριστου | και φωτισαι παντας τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι δια ιησου χριστου |
|
Ephesians 3:11, 12 (KJV) |
|
| This was according to the eternal purpose that he accomplished in Christ Jesus our Lord, | According to the eternal purpose which he purposed in Christ Jesus our Lord: |
| Stephanus Textus Receptus | ||
| κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν | κατα προθεσιν των αιωνων ην εποιησεν εν χριστω ιησου τω κυριω ημων | κατα προθεσιν των αιωνων ην εποιησεν εν χριστω ιησου τω κυριω ημων |
| in whom we have boldness and confident access to God by way of Christ’s faithfulness. | In whom we have boldness and access with confidence by the faith of him. |
| Stephanus Textus Receptus | ||
| ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ | εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου | εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου |
| Ephesians 6:10 (NET) |
Ephesians 6:10 (KJV) |
| Finally, be strengthened in the Lord and in the strength of his power. | Finally, my brethren, be strong in the Lord, and in the power of his might. |
| Stephanus Textus Receptus | ||
| Τοῦ λοιποῦ, ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ | το λοιπον αδελφοι μου ενδυναμουσθε εν κυριω και εν τω κρατει της ισχυος αυτου | το λοιπον αδελφοι μου ενδυναμουσθε εν κυριω και εν τω κρατει της ισχυος αυτου |
|
Ephesians 6:12 (KJV) |
|
| For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens. | For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. |
| Stephanus Textus Receptus | ||
| ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις | οτι ουκ εστιν ημιν η παλη προς αιμα και σαρκα αλλα προς τας αρχας προς τας εξουσιας προς τους κοσμοκρατορας του σκοτους του αιωνος τουτου προς τα πνευματικα της πονηριας εν τοις επουρανιοις | οτι ουκ εστιν ημιν η παλη προς αιμα και σαρκα αλλα προς τας αρχας προς τας εξουσιας προς τους κοσμοκρατορας του σκοτους του αιωνος τουτου προς τα πνευματικα της πονηριας εν τοις επουρανιοις |
|
2 Corinthians 12:7 (KJV) |
|
| even because of the extraordinary character of the revelations. Therefore, so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble me—so that I would not become arrogant. | And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. |
| Stephanus Textus Receptus | ||
| καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι | και τη υπερβολη των αποκαλυψεων ινα μη υπεραιρωμαι εδοθη μοι σκολοψ τη σαρκι αγγελος σαταν ινα με κολαφιζη ινα μη υπεραιρωμαι | και τη υπερβολη των αποκαλυψεων ινα μη υπεραιρωμαι εδοθη μοι σκολοψ τη σαρκι αγγελος σαταν ινα με κολαφιζη ινα μη υπεραιρωμαι |
|
Revelation 12:9 (KJV) |
|
| So that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him. | And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. |
| Stephanus Textus Receptus | ||
| καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς, ὁ πλανῶν τὴν οἰκουμένην ὅλην, ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετ᾿ αὐτοῦ ἐβλήθησαν | και εβληθη ο δρακων ο μεγας ο οφις ο αρχαιος ο καλουμενος διαβολος και ο σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν | και εβληθη ο δρακων ο μεγας ο οφις ο αρχαιος ο καλουμενος διαβολος και σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν |
[1] Luke 22:3 (NET) Table
[3] The NET parallel Greek text and NA28 had ἐγενήθην here, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενομην (KJV: I was made).
[4] The NET parallel Greek text and NA28 had δοθείσης here, where the Stephanus Textus Receptus and Byzantine Majority Text had δοθεισαν (KJV: given).
[5] The Stephanus Textus Receptus had the article των preceding saints. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[6] The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: among) here. The NET parallel Greek text and NA28 did not.
[7] The NET parallel Greek text and NA28 had the nominative/accusative neuter article τὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the accusative masculine article τον.
[8] The NET parallel Greek text and NA28 had the masculine/neuter noun πλοῦτος in the nominative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine noun πλουτον in the accusative case.
[9] The Stephanus Textus Receptus had κοινωνια (KJV: fellowship) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had οἰκονομία.
[10] The Stephanus Textus Receptus and Byzantine Majority Text had δια ιησου χριστου (KJV: by Jesus Christ) here. The NET parallel Greek text and NA28 did not.
[11] The NET parallel Greek text and NA28 had the article τῷ preceding Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[12] The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding confident access. The NET parallel Greek text and NA28 did not.
[13] The NET parallel Greek text and NA28 had Τοῦ λοιποῦ here in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had το λοιπον αδελφοι μου (KJV: Finally, my brethren).
[14] The Stephanus Textus Receptus and Byzantine Majority Text had του αιωνος (KJV: of this world) here. The NET parallel Greek text and NA28 did not.
[16] The NET parallel Greek text and NA28 had διὸ (NET: Therefore) following revelations. The Sephanus Textus Receptus and Byzantine Majority Text did not.
[17] The Sephanus Textus Receptus and Byzantine Majority Text had σαταν here, where the NET parallel Greek text and NA28 had σατανᾶ.
[18] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had the article ὁ preceding Satan. The Byzantine Majority Text did not.
[19] 1 Corinthians 13:5b (NET)
[20] 1 Corinthians 13:5b (NIV)
[22] John 17:17b (NET) Table