This is a continuation of yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2] I’ll continue to consider forms of χρίω in the New Testament.
The author of Hebrews continued to contrast Jesus to angels: And he says of the angels, “He makes his angels spirits and his ministers a flame of fire”…[3] This was a verbatim quote from the Elpenor version of the Septuagint only.
| Psalm 104:4 (Septuagint BLB) | ||
| ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα | ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον | ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα |
I won’t spend much time here since the psalm is not about angels but yehôvâh. It is interesting, however, that the NET and KJV, more importantly the three versions of the Greek New Testament I have surveyed, agree here.
|
Hebrews 1:7 (NET) |
Hebrews 1:7 (KJV) |
| And he says of the angels, “He makes his angels spirits and his ministers a flame of fire,” | And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα | και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα | και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα |
The translations from Hebrew of the Tanakh and KJV, and from Greek of the Elpenor also agree. But πῦρ φλέγον in the BLB version of the Septuagint, as opposed to πυρὸς φλόγα in the Elpenor and the New Testament, inspired a subtle shift in the translation of the NETS.
| From Hebrew |
From Greek |
||
| Psalm 104:4 (Tanakh) | Psalm 104:4 (KJV) | Psalm 103:4 (NETS) | |
| Who maketh his angels spirits; his ministers a flaming fire: | Who maketh his angels spirits; his ministers a flaming fire: | He who makes spirits his messengers, and flaming fire his ministers. | Who makes his angels spirits, and his ministers a flaming fire. |
That shift continued in the NET, making it virtually impossible for an English reader to recognize any mention of angels in the Psalm: He makes the winds his messengers, and the flaming fire his attendant.[4] This sounds more like tornadoes and hurricanes speak for God while warehouse and forest fires serve Him.
The author of Hebrews continued: but of the Son he says, “Your throne, O God, is forever and ever, and[5] a[6] righteous scepter[7] is the[8] scepter of your kingdom. You have loved righteousness and hated lawlessness. So God, your God, has anointed (ἔχρισεν, a form of χρίω) you over your companions with the oil of rejoicing.”[9] The first part of this quotation—Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom—was not verbatim from either version of the Septuagint.
| Hebrews 1:8b (NET parallel Greek) | Psalm 45:6 (Septuagint BLB) | |
| ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα |τοῦ αἰῶνος|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας |σου| | ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου | ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου |
The relatively inconsequential differences—a conjunction, two additional articles and one missing article—are exactly the same differences (Table1 below) I found relative to the Stephanus Textus Receptus and Byzantine Majority Text. Comparing either of them to both versions of the Septuagint yields another verbatim quote.
| Hebrews 1:8b (Stephanus Textus Receptus) | Psalm 45:6 (Septuagint BLB) | |
| ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου | ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου | ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου |
| Psalm 45:6 (Septuagint BLB) | ||
| ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου | ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου | ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου |
I will spend some time on the first seven verses of this psalm.
| Psalm 45:1 (Tanakh) | |
| My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. | My heart erupted with a goodly theme; it is I that address my works to the king; my tongue is a pen of a swift scribe. |
The Hebrew word translated of the things which I have made was מעשׁי (maʽăśeh, Septuagint: ἔργα). This psalm is presumed to have been written by the Korahites. Though Korahites fought with David this psalm was not the work of sycophants flattering their king but a work of prophets revealing the One who was to come, the Son of God, the son of David (2 Samuel 7:12-16), the Rock who saved (yeshûʽâh, ישעתו) Israel.
| Psalm 45:2 (Tanakh) | |
| Thou art fairer (yâphâh, יפיפית) than the children of men: grace (chên, חן) is poured into thy lips: therefore God hath blessed thee for ever. | Youthful in beauty (ὡραῖος) you are, beyond the sons of men; grace (χάρις) was poured on your lips; therefore God blessed you forever. |
The Spirit is the one who gives life, Jesus said, human nature is of no help! The words that I have spoken[10] to you are spirit and are life.[11] If I keep this in mind I’m not thrown off by translations like fairer and youthful in beauty applied to Him, but remain focused on the Spirit and the life in his words: As it is written, “How timely (ὡραῖοι, another form of ὡραῖος) is the arrival of those who proclaim[12] the good news.”[13] For[14] we have all received from his fullness one gracious gift (χάριν, a form of χάρις) after another (χάριτος, another form of χάρις). For the law was given through Moses,[15] but grace (χάρις) and truth came about through Jesus Christ.[16]
| Psalm 45:3 (Tanakh) | |
| Gird thy sword (chereb, חרבך) upon thy thigh, O most mighty, with thy glory and thy majesty. | Gird your sword (ῥομφαίαν, a form of ῥομφαία) on your thigh, O powerful one, in your bloom and beauty, |
In John’s vision on Patmos a sharp double-edged sword (ρομφαία) extended out of [Jesus’] mouth.[17] He identified Himself as the one who has the sharp double-edged sword (ρομφαίαν, a form of ρομφαία).[18] Though the psalmists enjoined Him to Gird thy sword upon the thigh, in the manner of kings they knew, Jesus said He would make war against those [who follow the teaching of Balaam or the teaching of the Nicolaitans] with the sword (ρομφαίᾳ) of my mouth.[19] Death and Hades…were given authority over a fourth of the earth, to kill its population with the sword (ρομφαίᾳ),[20] but John never saw a sword in Jesus’ hand: From his mouth extends a sharp sword[21] (ρομφαία), so that with it he can strike[22] the nations.[23] Jesus’ words, the sword that extended from his mouth, have the power to kill the flesh of those who had received the mark of the beast and those who worshiped his image (Revelation 19:19-21 NET).
Then I saw the beast and the kings of the earth and their armies assembled to do battle[24] with the one who rode the horse and with his army. Now the beast was seized, and along with[25] him[26] the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning[27] with sulfur.[28] The others were killed by the sword (ρομφαίᾳ) that extended[29] from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh (σαρκῶν, a form of σάρξ).
Those who had received the mark of the beast and those who worshiped his image were not thrown alive into the lake of fire burning with sulfur. I’ve assumed that they will be because an angel declaring in a loud voice, presumably prior to anyone worshipping the beast or taking his mark, said (Revelation 14:9-11 NET):
If anyone worships the beast and his image, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the[30] holy angels and in front of the Lamb. And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.
They will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. The devil…was thrown into the lake of fire and sulfur, where the beast and the false prophet are too.[31] Those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name. The devil, the beast and the false prophet will be tormented (βασανισθήσονται, another form of βασανισμός) in the lake of fire and sulfur day and night forever and ever.[32] The smoke from their [e.g., those who worship the beast or receive his mark] torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever.
Though the words are quite evocative it is never stated explicitly that those who worship the beast or receive his mark are cast into the lake of fire and sulfur. Even when the time comes that one might expect it, the criteria for being thrown into the lake of fire has changed: If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.[33] I don’t belabor this point to encourage anyone to worship the beast or take his mark, but to leave room for the mercy of God and to respect the power of Jesus’ preaching, the sharp sword that extends from his mouth. This will become clearer, perhaps, in the next verse of the psalm.
| Psalm 45:4 (Tanakh) | |
| And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. | And draw, and prosper, and become king for the sake of truth and meekness and righteousness, and your right hand will guide you marvelously. |
The Hebrew word translated truth was אמת (ʼemeth), ἀληθείας (a form of ἀλήθεια) in Greek in the Septuagint. We saw his glory, John testified about Jesus, the glory of the one and only, full of grace and truth (ἀληθείας, a form of ἀλήθεια), who came from the Father.[34] Set them apart in the truth[35] (ἀληθείᾳ), Jesus prayed for his disciples, your word is truth (ἀλήθεια).[36] And, I am the way, and the truth (ἀλήθεια), and the life. No one comes to the Father except through me.[37]
The Hebrew word translated righteousness was צדק (tsedeq), δικαιοσύνης (a form of δικαιοσύνη) in Greek in the Septuagint. Jesus was conscientious to fulfill all righteousness (δικαιοσύνην, another form of δικαιοσύνη).[38] Blessed are those who hunger and thirst for righteousness (δικαιοσύνην, another form of δικαιοσύνη), He promised his hearers, for they will be satisfied.[39] But above all, He exhorts those with ears to hear, pursue his kingdom[40] and righteousness (δικαιοσύνην, another form of δικαιοσύνη).[41] For I tell you, unless your righteousness (δικαιοσύνη) goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.[42]
For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all[43] who believe.[44] Those who believe are filled with the fruit[45] of righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes through Jesus Christ to the glory and praise of God.[46] God’s servants commend themselves to others by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, by truthful (ἀληθείας, a form of ἀλήθεια) teaching, by the power of God, with weapons of righteousness (δικαιοσύνης, a form of δικαιοσύνη) both for the right hand and for the left.[47] Chief among these weapons of righteousness is the sword (μάχαιραν, a form of μάχαιρα) of the Spirit, which is the word of God.[48] John recounted his vision (Revelation 19:11-13 NET):
Then I saw heaven opened[49] and here came a white horse! The one riding it was called “Faithful” (πιστὸς) and “True,” (ἀληθινός) and with justice (δικαιοσύνῃ) he judges and goes to war. His eyes are like a fiery flame and there are many diadem crowns on his head. He has[50] a name written that no one knows except himself. He is dressed in clothing dipped in blood, and he is called[51] the Word of God.
In the midst of all this martial imagery is the word meekness. It was וענוה (ʽanvâh) in Hebrew, translated πρᾳότητος (a form of πρᾳότης) in Greek in the Septuagint. It was also spelled πραΰτης. Paul wrote of the meekness[52] (πραΰτητος, a form of πραΰτης) and gentleness of Christ.[53] And apparently (2 Corinthians 10), the meekness and gentleness of Christ in him was so pronounced a feature of his own character in person that his letters shocked some in Corinth as being of a different character. This πραΰτης, translated gentleness, is an aspect of the fruit of the Spirit, the fruit of righteousness (Galatians 5:22, 23 NET):
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law.
I’ve quoted this often but stopped before, Against such things there is no law. No more, since I’m becoming more and more aware how eagerly the religious mind desires to be the arbiter of these things, throwing up reasons against them, debating if not outright denying, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control rising up within me from that fountain of water springing up to eternal life.[54] I’ve found myself unarmed and defenseless against its arguments because I haven’t drilled this truth deeply enough into my being: Against such things there is no law. Against such things there is no law.
Brothers and sisters, Paul wrote believers in Galatia, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness[55] (πραΰτητος, a form of πραΰτης).[56] I hear this as the Holy Spirit’s definitive answer to Paul’s rhetorical question: Shall I come to you with a rod of discipline or with love and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?[57] even as I hear Paul’s rhetorical question as definitive of what a spirit of gentleness is not.
Pay close attention to yourselves, Paul continued, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill[58] the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.[59]
This πραΰτης is at the very heart of what it means to live worthily of the calling with which [we] have been called (Ephesians 4:1b-6 NET):
with all humility and gentleness[60] (πραΰτητος, a form of πραΰτης), with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.[61]
And this, not because it is one of Paul’s laws but because meekness or gentleness is the very nature of the firstborn of this new species of humanity, the one called the Word of God, Jesus our Savior. It is the work of God to instill this within us who have turned in faith to Him. And it should never be forgotten, especially in the midst of martial imagery. Though I copied and pasted וענוה (ʽanvâh) from the parallel Hebrew text of the NET online, there was a note (15) explaining why meekness or gentleness does not appear in the NET translation of Psalm 45:4.
I’ll pick this up in another essay. Tables of Hebrews 1:8; John 6:63; John 1:16, 17; Revelation 2:16; Revelation 6:8; Revelation 19:15; 19:19-21; Revelation 14:9, 10; John 17:17; Matthew 6:33; Romans 3:22; Philippians 1:11; Revelation 19:11-13; 2 Corinthians 10:1; John 4:14; Galatians 6:1, 2; 1 Corinthians 4:21; Ephesians 4:2 and 4:6 comparing the NET and KJV follow.
|
Hebrews 1:8 (KJV) |
|
| but of the Son he says, “Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom. | But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| πρὸς δὲ τὸν υἱόν ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα |τοῦ αἰῶνος|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας |σου|. | προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου | προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου |
|
John 6:63 (KJV) |
|
| The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life. | It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| τὸ πνεῦμα ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ρήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμα ἐστιν καὶ ζωή ἐστιν | το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν | το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν |
|
John 1:16, 17 (KJV) |
|
| For we have all received from his fullness one gracious gift after another. | And of his fulness have all we received, and grace for grace. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος | και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος | και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος |
| For the law was given through Moses, but grace and truth came about through Jesus Christ. | For the law was given by Moses, but grace and truth came by Jesus Christ. |
| Stephanus Textus Receptus | ||
| ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο | οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο | οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο |
| NET Parallel Greek | Stephanus Textus Receptus | |
| μετανόησον οὖν εἰ δὲ μή, ἔρχομαι σοι ταχὺ καὶ πολεμήσω μετ᾿ αὐτῶν ἐν τῇ ρομφαίᾳ τοῦ στόματος μου | μετανοησον ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου | μετανοησον ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου |
|
Revelation 6:8 (KJV) |
|
| So I looked and here came a pale green horse! The name of the one who rode it was Death, and Hades followed right behind. They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth. | And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. |
| Stephanus Textus Receptus | ||
| καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω |αὐτοῦ| ὄνομα αὐτῷ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾿ αὐτοῦ καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ρομφαίᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς | και ειδον και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ακολουθει μετ αυτου και εδοθη αυτοις εξουσια αποκτειναι επι το τεταρτον της γης εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης | και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ηκολουθει αυτω και εδοθη αυτω εξουσια επι το τεταρτον της γης αποκτειναι εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης |
|
Revelation 19:15 (KJV) |
|
| From his mouth extends a sharp sword, so that with it he can strike the nations. He will rule them with an iron rod, and he stomps the winepress of the furious wrath of God, the All-Powerful. | And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ρομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος | και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος | και εκ του στοματος αυτου εκπορευεται ρομφαια διστομος οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος |
| Stephanus Textus Receptus | ||
| Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ | και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου | και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου |
| Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. | And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. |
| Stephanus Textus Receptus | ||
| καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾿ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ | και επιασθη το θηριον και μετα τουτου ο ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν τω θειω | και επιασθη το θηριον και ο μετ αυτου ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν θειω |
| The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh. | And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. |
| Stephanus Textus Receptus | ||
| καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ρομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν | και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εκπορευομενη εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων | και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων |
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Revelation 14:9, 10 (KJV) |
|
| A third angel followed the first two, declaring in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, | And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, |
| Stephanus Textus Receptus | ||
| Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ· εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ, | και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου | και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου |
| that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. | The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: |
| Stephanus Textus Receptus | ||
| καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου | και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου | και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου |
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John 17:17 (KJV) |
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| Set them apart in the truth; your word is truth. | Sanctify them through thy truth: thy word is truth. |
| Stephanus Textus Receptus | ||
| ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθεια ἐστιν | αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν | αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν |
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Matthew 6:33 (KJV) |
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| But above all pursue his kingdom and righteousness, and all these things will be given to you as well. | But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. |
| Stephanus Textus Receptus | ||
| ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν | ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν | ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν |
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Romans 3:22 (KJV) |
|
| namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, | Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: |
| Stephanus Textus Receptus | ||
| δικαιοσύνη δὲ θεοῦ διὰ πίστεως |Ἰησοῦ| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή | δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη | δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη |
| Stephanus Textus Receptus | ||
| πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ | πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου | πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου |
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Revelation 19:11-13 (KJV) |
|
| Then I saw heaven opened and here came a white horse! The one riding it was called “Faithful” and “True,” and with justice he judges and goes to war. | And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. |
| Stephanus Textus Receptus | ||
| Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν [καλούμενος] |πιστὸς| καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ | και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει | και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει |
| His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself. | His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. |
| Stephanus Textus Receptus | ||
| οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός | οι δε οφθαλμοι αυτου ως φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος | οι δε οφθαλμοι αυτου φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονοματα γεγραμμενα και ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος |
| He is dressed in clothing dipped in blood, and he is called the Word of God. | And he was clothed with a vesture dipped in blood: and his name is called The Word of God. |
| Stephanus Textus Receptus | ||
| καὶ περιβεβλημένος ἱμάτιον |βεβαμμένον| αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ | και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου | και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου |
| Stephanus Textus Receptus | ||
| Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ (ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς) | αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας | αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας |
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John 4:14 (KJV) |
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| But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.” | But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. |
| Stephanus Textus Receptus | ||
| ὃς δ᾿ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον | ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον | ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον |
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Galatians 6:1, 2 (KJV) |
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| Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. | Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. |
| Stephanus Textus Receptus | ||
| Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς | αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης | αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης |
| Carry one another’s burdens, and in this way you will fulfill the law of Christ. | Bear ye one another’s burdens, and so fulfil the law of Christ. |
| Stephanus Textus Receptus | ||
| Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως |ἀναπληρώσετε| τὸν νόμον τοῦ Χριστοῦ | αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου | αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου |
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1 Corinthians 4:21 (KJV) |
|
| What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness? | What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness? |
| Stephanus Textus Receptus | ||
| τί θέλετε; ἐν ράβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματι τε πραΰτητος | τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος | τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος |
|
Ephesians 4:2 (KJV) |
|
| with all humility and gentleness, with patience, bearing with one another in love, | With all lowliness and meekness, with longsuffering, forbearing one another in love; |
| Stephanus Textus Receptus | ||
| μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ | μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη | μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη |
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Ephesians 4:6 (KJV) |
|
| one God and Father of all, who is over all and through all and in all. | One God and Father of all, who is above all, and through all, and in you all. |
| Stephanus Textus Receptus | ||
| εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν | εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν υμιν | εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν ημιν |
[1] Aaron and his sons (Exodus 28:43 NET)
[5] The NET parallel Greek text and NA28 had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[6] The NET parallel Greek text and NA28 had τῆς preceding righteous. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[7] The NET parallel Greek text and NA28 had ἡ preceding scepter. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[8] The Stephanus Textus Receptus and Byzantine Majority Text had ἡ preceding scepter. The NET parallel Greek text and NA28 did not.
[10] The NET parallel Greek text and NA28 had λελάληκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).
[12] The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) following proclaim. The NET parallel Greek text and NA28 did not.
[13] Romans 10:15b (NET) Table
[14] The NET parallel Greek text and NA28 had ὅτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).
[15] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.
[21] The Byzantine Majority Text described this sword as διστομος here. The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.
[22] The NET parallel Greek text, NA28 and Byzantine Majority Text had πατάξῃ here, where the Stephanus Textus Receptus had πατασση (KJV: should smite).
[24] The NET parallel Greek text and NA28 had the article τὸν preceding battle. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[25] The NET parallel Greek text, NA28 and Byzantine Majority Text had μετ᾿ here, where the Stephanus Textus Receptus had μετα.
[26] The NET parallel Greek text, NA28 and Byzantine Majority Text had αὐτοῦ here, where the Stephanus Textus Receptus had τουτου.
[27] The NET parallel Greek text and NA28 had τῆς καιομένης here, where the Stephanus Textus Receptus and Byzantine Majority Text had την καιομενην.
[28] The Stephanus Textus Receptus had the article τω preceding sulfur. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[29] The Stephanus Textus Receptus had εκπορευομενη (KJV: proceeded) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had ἐξελθούσῃ.
[30] Stephanus Textus Receptus and Byzantine Majority Text had the article των. The NET parallel Greek text and NA28 did not.
[35] The Stephanus Textus Receptus and Byzantine Majority Text had σου following truth (KJV: thy truth). The NET parallel Greek text and NA28 did not.
[38] Matthew 3:15 (NET) See Matthew 3:13-17
[40] The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τοῦ θεοῦ (KJV: of God) following kingdom. The NET parallel Greek text did not.
[41] Matthew 6:33a (NET) See Matthew 6:25-34
[43] The Stephanus Textus Receptus and Byzantine Majority Text had και επι παντας (KJV: and upon all them) following all. The NET parallel Greek text and NA28 did not.
[45] The NET parallel Greek text and NA28 had the singular καρπὸν accompanied by the singular article τὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural καρπων (KJV: fruits) accompanied by the plural article των.
[47] 2 Corinthians 6:6, 7 (NET)
[49] The NET parallel Greek text and NA28 had ἠνεῳγμένον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανεωγμενον.
[50] The Byzantine Majority Text had ονοματα γεγραμμενα και (“names written and”) following He has. The NET parallel Greek text, NA28 and Stephanus Textus Receptus did not.
[51] The NET parallel Greek text and NA28 had κέκληται here, where the Stephanus Textus Receptus and Byzantine Majority Text had καλειται.
[52] In the NET parallel Greek text and NA28 meekness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.
[53] 2 Corinthians 10:1a (NET)
[55] In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.
[57] 1 Corinthians 4:21b (NET) In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.
[58] The NET parallel Greek text and NA28 had ἀναπληρώσετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπληρωσατε (KJV: fulfil).
[60] In the NET parallel Greek text and NA28 gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.
[61] The Stephanus Textus Receptus had υμιν following all (KJV: you all), where the Byzantine Majority Text had ημιν (us). The NET parallel Greek text and NA28 had neither.