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] The atonement of Aaron and his sons continued with the breast of the second ram:
|
Exodus 29:26 (NET) |
Leviticus 8:29 (NET) |
| You are to take the breast of the ram of Aaron’s consecration (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις); you are to wave it as a wave offering before the Lord, and it is to be your share. | Finally, Moses took the breast and waved it as a wave offering (tenûphâh, תנופה; Septuagint: ἐπίθεμα) before the Lord from the ram of ordination (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις). It was Moses’ share just as the Lord had commanded Moses. |
Though τελειώσεως, the translation of המלאים (millûʼ) in the Septuagint, doesn’t occur in the New Testament, I’ve already considered its root τελείωσις in two essays.[3] The Greek word ἐπίθεμα is another, used to translate תנופה (tenûphâh) in the Septuagint, that does not occur in the New Testament. But we have come finally to those things Aaron and his sons are to eat that no one else may eat (Exodus 29:27, 28 NET):
You are to sanctify (qâdash, וקדשת; Septuagint: ἁγιάσεις, another form of ἁγιάζω) the breast of the wave offering (tenûphâh, התנופה; Septuagint: ἀφόρισμα) and the thigh of the contribution (terûmâh, התרומה; Septuagint: ἀφαιρέματος), which were waved and lifted up as a contribution from the ram of consecration (millûʼ, המלאים; Septuagint: τελειώσεως, a form of τελείωσις), from what belongs to Aaron and to his sons. It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution (terûmâh, תרומה; Septuagint: ἀφαίρεμα). It is to be a contribution (terûmâh, ותרומה; Septuagint: ἀφαίρεμα) from the Israelites from their peace offerings, their contribution (terûmâh, תרומתם; Septuagint: ἀφαίρεμα) to the Lord.
I still plan to reserve any further study of forms of ἁγιάζω for another series of essays. The Greek words ἀφόρισμα, another translation of התנופה (tenûphâh), ἀφαιρέματος (a form of ἀφαίρεμα), a translation of התרומה (terûmâh) and ἀφαίρεμα were not used in the New Testament. But the word translated peace offerings above was שלמיהם (shelem) in Hebrew. It was translated τῶν θυμάτων τῶν σωτηρίων (a form of σωτήριον[4]) in the Septuagint, which was translated back into English as “the victims of deliverance.” This was a fairly rich vein to mine.
Luke wrote in his Gospel narrative (Luke 2:25-32 NET):
Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen[5] the Lord’s Christ. So Simeon, directed by the Spirit, came into the temple courts, and when the parents brought in the child Jesus to do for him what was customary according to the law, Simeon took him in his[6] arms and blessed God, saying, “Now, according to your word, Sovereign Lord, permit your servant to depart in peace. For my eyes have seen your salvation (σωτήριον) that you have prepared in the presence of all peoples: a light, for revelation to the Gentiles, and for glory to your people Israel.”
So Simeon, led by the Holy Spirit, declared Jesus the Sovereign Lord’s salvation, his peace offering, his victim of deliverance. Again, I turn to Luke’s Gospel narrative (Luke 3:1-6 NET):
In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch[7] of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood[8] of Annas and Caiaphas, the word of God came to John the[9] son of Zechariah in the wilderness. He went into all the region around the Jordan River, preaching a baptism of repentance for the forgiveness of sins. As it is written in the book of the words of Isaiah the prophet,[10] “The voice of one shouting in the wilderness: ‘Prepare the way for the Lord, make his paths straight. Every valley will be filled, and every mountain and hill will be brought low, and the crooked will be made straight, and the rough ways will be made smooth, and all humanity will see the salvation (σωτήριον) of God.’”
Luke indirectly (John 1:29-34) ascribed a prophecy about yehôvâh to Jesus. Here is the scripture he quoted from the Tanakh and KJV:
|
Isaiah 40:3-5 (Tanakh) |
Isaiah 40:3-5 (KJV) |
| The voice of him that crieth in the wilderness, Prepare ye the way of the LORD (yehôvâh, יהוה), make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD (yehôvâh, יהוה) shall be revealed, and all flesh shall see it together: for the mouth of the LORD (yehôvâh, יהוה) hath spoken it. | The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. |
The first thing I noticed is that there is no mention of the salvation of God in translations made from contemporary Hebrew. So I compared Luke’s Greek to the Septuagint.
| φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ | φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν |
| πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς |εὐθείαν| καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας | πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς πεδία |
| καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ | καὶ ὀφθήσεται ἡ δόξα κυρίου καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ὅτι κύριος ἐλάλησεν |
Here are both clauses: καὶ ὀφθήσεται ἡ δόξα κυρίου (NETS: “Then the glory of the Lord shall appear”), καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ (NETS: “and all flesh shall see the salvation of God”). Luke only quoted the latter. I am less concerned that he ended his quotation before ὅτι κύριος ἐλάλησεν (NETS: “because the Lord has spoken”[11]). Luke also substituted αὐτοῦ (his) for τοῦ θεοῦ ἡμῶν (for our God) and ὁδοὺς λείας (ways will be made smooth) for πεδία (places plain).
I compared Isaiah 40:3-5 from the BLB version of the Septuagint with the Elpenor version (Table1 below). The only difference was ὁδοὺς λείας rather than πεδία. That alleviated my initial concern somewhat. If believers had changed πεδία to ὁδοὺς λείας to conform better to Luke’s quotation, why didn’t they go all out and change τοῦ θεοῦ ἡμῶν to αὐτοῦ and drop καὶ ὀφθήσεται ἡ δόξα κυρίου all together? These may be two distinct versions of the Septuagint. So why not imagine a third version that conforms even better to Luke’s quotation?
Frankly, without having a third version in hand for comparison I don’t want the complication. Paul called Jesus τοῦ μεγάλου θεοῦ (our great God) in an ostensibly private letter to Titus. I could see Luke’s substitution of αὐτοῦ for τοῦ θεοῦ ἡμῶν as a courtesy to believing Jews. The word αὐτοῦ (his) referring back to yehôvâh did not change the meaning at all, but it was a softer touch than calling Jesus our God. And Luke may have dropped καὶ ὀφθήσεται ἡ δόξα κυρίου (NETS: “Then the glory of the Lord shall appear”) at the Holy Spirit’s behest. Jesus’ first advent was by no means the full revelation of his glory as yehôvâh come in human flesh (Malachi 3:1-7a Tanakh).
Behold, I will send my messenger, and he shall prepare the way before me: and the LORD (ʼădônây, האדון), whom ye seek (Revelation 19:11-16), shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD (yehôvâh, יהוה) of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD (yehôvâh, ליהוה) an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD (yehôvâh, ליהוה), as in the days of old, and as in former years.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD (yehôvâh, יהוה) of hosts. For I am the LORD (yehôvâh, יהוה), I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD (yehôvâh, יהוה) of hosts.
So they [the local Jewish leaders] began to leave, Luke wrote, unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors through the prophet Isaiah when he said, ‘Go to this people and say,[12] “You will keep on hearing, but will never understand, and you will keep on looking, but will never perceive. For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal[13] them.”’
“Therefore be advised that this[14] salvation (σωτήριον) from God has been sent to the Gentiles; they will listen!”[15]
Here is a table comparing Luke’s Greek with the Septuagint. The BLB and Elpenor versions of the Septuagint are compared in Table2 below.
| Acts 28:26b, 27 (NET parallel Greek) | Isaiah 6:9b, 10 (Septuagint) |
| πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε | πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε |
| ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς | ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς |
For I do not want you to be ignorant of this mystery, brothers and sisters, Paul wrote believers in Rome, so that you may not be conceited: A partial hardening has happened to Israel until[16] the full number (πλήρωμα) of the Gentiles has come in.[17] This time of parital hardening until the full number of the Gentiles has come in is predicated upon Gentiles listening: they will listen (ἀκούσονται, a form of ἀκούω), Paul wrote, or hear. This hearing is a bit more complicated than it might at first appear. Surely, from the human side it requires both a willingness and capacity to sit quietly long enough to provide the opportunity for hearing. It also involves God sending those who are qualified to preach (Romans 10:14b, 15a NET):
And how are they to believe[18] in one they have not heard (ἤκουσαν, another form of ἀκούω) of? And how are they to hear[19] (ἀκούσωσιν, another form of ἀκούω) without someone preaching to them? And how are they to preach[20] unless they are sent (ἀποσταλῶσιν, a form of ἀποστέλλω)?
Still, hearing only comes through God’s (or Christ’s) own spoken word: So then faith comes by hearing (ἀκοῆς, a form of ἀκοή), and hearing (ἀκοὴ, another form of ἀκοή) by the word (ρήματος, a form of ῥῆμα) of God.[21] Even after all the time they spent with Him, Jesus’ disciples weren’t able to put it all together until he opened (διήνοιξεν, a form of διανοίγω) their minds: Then he opened their minds so they could understand (συνιέναι, a form of συνίημι) the scriptures…[22] Witnessing the failure of any of these things in Gentiles as they become manifest in the descendants of Jacob signals the end of this time of Israel’s partial hardening (Titus 2:11-14 NET).
For the grace of God has appeared, bringing salvation[23] (σωτήριος, another form of σωτήριον) to all people. It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ. He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good.
Tables comparing Isaiah 40:3-5 and Isaiah 6:9, 10 in the Elpenor and BLB versions of the Septuagint, and tables of Luke 2:26; 2:28; 3:1, 2; 3:4; Acts 28:26-28; Romans 11:25; 10:14, 15; 10:17 and Titus 2:11 comparing the NET and KJV follow.
| Isaiah 40:3-5 (Septuagint Elpenor) | Isaiah 40:3, 4, 5 (Septuagint BLB) |
| φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· ἑτοιμάσατε τὴν ὁδὸν Κυρίου. εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν. | φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν |
| πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς ὁδοὺς λείας | πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν καὶ ἡ τραχεῖα εἰς πεδία |
| καὶ ὀφθήσεται ἡ δόξα Κυρίου, καὶ ὄψεται πᾶσα σάρξ τὸ σωτήριον τοῦ Θεοῦ, ὅτι Κύριος ἐλάλησε. | καὶ ὀφθήσεται ἡ δόξα κυρίου καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ὅτι κύριος ἐλάλησεν |
| Isaiah 6:9b, 10 (Septuagint Elpenor) | Isaiah 6:9b, 10 (Septuagint BLB) |
| πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε | πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε |
| ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς | ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν κυρίου | και ην αυτω κεχρηματισμενον υπο του πνευματος του αγιου μη ιδειν θανατον πριν η ιδη τον χριστον κυριου | και ην αυτω κεχρηματισμενον υπο του πνευματος του αγιου μη ιδειν θανατον πριν η ιδη τον χριστον κυριου |
| Luke 2:28 (NET) | Luke 2:28 (KJV) |
| Simeon took him in his arms and blessed God, saying, | Then took he him up in his arms, and blessed God, and said, |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν | και αυτος εδεξατο αυτο εις τας αγκαλας αυτου και ευλογησεν τον θεον και ειπεν | και αυτος εδεξατο αυτο εις τας αγκαλας αυτου και ευλογησεν τον θεον και ειπεν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβιληνῆς τετρααρχοῦντος | εν ετει δε πεντεκαιδεκατω της ηγεμονιας τιβεριου καισαρος ηγεμονευοντος ποντιου πιλατου της ιουδαιας και τετραρχουντος της γαλιλαιας ηρωδου φιλιππου δε του αδελφου αυτου τετραρχουντος της ιτουραιας και τραχωνιτιδος χωρας και λυσανιου της αβιληνης τετραρχουντος | εν ετει δε πεντεκαιδεκατω της ηγεμονιας τιβεριου καισαρος ηγεμονευοντος ποντιου πιλατου της ιουδαιας και τετραρχουντος της γαλιλαιας ηρωδου φιλιππου δε του αδελφου αυτου τετραρχουντος της ιτουραιας και τραχωνιτιδος χωρας και λυσανιου της αβιληνης τετραρχουντος |
| during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. | Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἐπὶ ἀρχιερέως Ἅννα καὶ Καϊάφα, ἐγένετο ρῆμα θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ | επ αρχιερεων αννα και καιαφα εγενετο ρημα θεου επι ιωαννην τον του ζαχαριου υιον εν τη ερημω | επι αρχιερεως αννα και καιαφα εγενετο ρημα θεου επι ιωαννην τον ζαχαριου υιον εν τη ερημω |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου φωνὴ βοῶντος ἐν τῇ ἐρήμῳ ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ | ως γεγραπται εν βιβλω λογων ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου | ως γεγραπται εν βιβλω λογων ησαιου του προφητου λεγοντος φωνη βοωντος εν τη ερημω ετοιμασατε την οδον κυριου ευθειας ποιειτε τας τριβους αυτου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| λέγων πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε | λεγον πορευθητι προς τον λαον τουτον και ειπε ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε | λεγον πορευθητι προς τον λαον τουτον και ειπον ακοη ακουσετε και ου μη συνητε και βλεποντες βλεψετε και ου μη ιδητε |
| For the heart of this people has become dull, and their ears are hard of hearing, and they have closed their eyes, so that they would not see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.”’ | For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς | επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασωμαι αυτους | επαχυνθη γαρ η καρδια του λαου τουτου και τοις ωσιν βαρεως ηκουσαν και τους οφθαλμους αυτων εκαμμυσαν μηποτε ιδωσιν τοις οφθαλμοις και τοις ωσιν ακουσωσιν και τη καρδια συνωσιν και επιστρεψωσιν και ιασομαι αυτους |
| “Therefore be advised that this salvation from God has been sent to the Gentiles; they will listen!” | Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| γνωστὸν οὖν ἔστω |ὑμῖν| ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται | γνωστον ουν εστω υμιν οτι τοις εθνεσιν απεσταλη το σωτηριον του θεου αυτοι και ακουσονται | γνωστον ουν εστω υμιν οτι τοις εθνεσιν απεσταλη το σωτηριον του θεου αυτοι και ακουσονται |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε [παρ᾿] ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ | ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη | ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος | πως ουν επικαλεσονται εις ον ουκ επιστευσαν πως δε πιστευσουσιν ου ουκ ηκουσαν πως δε ακουσουσιν χωρις κηρυσσοντος | πως ουν επικαλεσονται εις ον ουκ επιστευσαν πως δε πιστευσουσιν ου ουκ ηκουσαν πως δε ακουσουσιν χωρις κηρυσσοντος |
| And how are they to preach unless they are sent? As it is written, “How timely is the arrival of those who proclaim the good news.” | And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; |καθὼς| γέγραπται· ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά | πως δε κηρυξουσιν εαν μη αποσταλωσιν καθως γεγραπται ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα | πως δε κηρυξουσιν εαν μη αποσταλωσιν καθως γεγραπται ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ρήματος Χριστοῦ | αρα η πιστις εξ ακοης η δε ακοη δια ρηματος θεου | αρα η πιστις εξ ακοης η δε ακοη δια ρηματος θεου |
| Titus 2:11 (NET) | Titus 2:11 (KJV) |
| For the grace of God has appeared, bringing salvation to all people. | For the grace of God that bringeth salvation hath appeared to all men, |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις | επεφανη γαρ η χαρις του θεου η σωτηριος πασιν ανθρωποις | επεφανη γαρ η χαρις του θεου η σωτηριος πασιν ανθρωποις |
[1] Aaron and his sons (Exodus 28:43 NET)
[3] Atonement, Part 7; Atonement, Part 8
[4] This is according to Strong’s Concordance. On Bible Hub the forms were derived from σωτήριος.
[5] The NET parallel Greek text and NA28 had ἂν preceding he had seen. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[6] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA28 did not.
[7] The NET parallel Greek text and NA28 had τετρααρχοῦντος here and two other occurrences, where the Stephanus Textus Receptus and Byzantine Majority Text had τετραρχουντος.
[8] The Stephanus Textus Receptus had αρχιερεων (KJV: high priests) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had ἀρχιερέως.
[9] The Stephanus Textus Receptus had τον του here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had simply τον.
[10] The Stephanus Textus Receptus and Byzantine Majority Text had λεγοντος (KJV: saying) here following prophet. The NET parallel Greek text and NA28 did not.
[11] Isaiah 40:5 (NETS)
[12] The NET parallel Greek text, NA28 and Byzantine Majority Text had εἰπόν here, where the Stephanus Textus Receptus had ειπε.
[13] The NET parallel Greek text, NA28 and Byzantine Majority Text had ἰάσομαι here, where the Stephanus Textus Receptus had ιασωμαι (KJV: should heal).
[14] The NET parallel Greek text and NA28 had τοῦτο τὸ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply τὸ.
[16] The NET parallel Greek text and NA28 had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.
[18] The NET parallel Greek text and NA28 had πιστεύσωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had πιστευσουσιν (KJV: shall they believe).
[19] The NET parallel Greek text and NA28 had ἀκούσωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ακουσουσιν (KJV: shall they hear).
[20] The NET parallel Greek text and NA28 had κηρύξωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κηρυξουσιν (KJV: shall they preach).
[21] Romans 10:17 (NKJV) The NET parallel Greek text and NA28 had Χριστοῦ (NET: Christ) here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεου.
[23] The Stephanus Textus Receptus and Byzantine Majority Text had the article η preceding salvation. The NET parallel Greek text and NA28 did not.