Sit at my right hand until I make your enemies a footstool for your feet.[1] “That’s me,” I responded as I read that this time. The Greek word translated enemies was ἐχθρούς (a form of ἐχθρός). For if while we were enemies (ἐχθροὶ, another form of ἐχθρός), Paul wrote believers in Rome, we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?[2] But I’d never thought of it this way before.
I had vaguely assumed that making his enemies a footstool referenced Jesus as He treads the wine press of the fierce wrath of God, the Almighty.[3] As I looked at other quotations of Psalm 110:1 in the New Testament it made a little sense why I had thought that.
|
NET and Parallel Greek |
||||
| Matthew 22:44 | Mark 12:36b | Luke 20:42b, 43 | Acts 2:34b, 35 |
Hebrews 1:13b |
| ‘The[4] Lord said to my lord, “Sit at my right hand, until I put your enemies under[5] your feet”’? | ‘The[6] Lord said[7] to my lord, “Sit at my right hand, until I put your enemies under[8] your feet.”’ | ‘The[9] Lord said to my lord, “Sit at my right hand, | ‘The Lord said to my lord, “Sit at my right hand | “Sit at my right hand until I make your enemies a footstool for your feet”? |
| until I make your enemies a footstool for your feet.”’ | until I make your enemies a footstool for your feet.”’ | |||
| εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου | εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου | εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου | εἶπεν [ὁ] κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου | κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου |
| ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου | ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου | |||
There was another allusion to Psalm 110:1 in Hebrews 10:12, 13 (NET):
But when this priest[10] had offered one sacrifice for sins for all time, he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet.
There are some differences from the Septuagint mostly related to the changes from present to past tense, and from second and first to third person:
| Hebrews 10:12b (NET Parallel Greek) | Psalm 110:1a (Septuagint BLB) | Psalm 109:1a (Septuagint Elpenor) |
| ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ | κάθου ἐκ δεξιῶν μου | κάθου ἐκ δεξιῶν μου |
| Hebrews 10:13b (NET Parallel Greek) | Psalm 110:1b (Septuagint BLB) | Psalm 109:1b (Septuagint Elpenor) |
| ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ | ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου | ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου |
The noun ὑποπόδιον (footstool) in Hebrews 1:13, and 10:13, Acts 2:35 and Luke 20:43 was replaced by the adverb ὑποκάτω (under) in Matthew 22:44 and Mark 12:36. The Stephanus Textus Receptus and Byzantine Majority Text had ὑποπόδιον in both cases (Table1 and Table2) as did both versions of the Septuagint.
| Matthew 22:44 (NET Parallel Greek) | Psalm 110:1 (Septuagint BLB) | Psalm 109:1 (Septuagint Elpenor) |
| εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου | εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου | ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου |
| Mark 12:36b (NET Parallel Greek) | Psalm 110:1 (Septuagint BLB) | Psalm 109:1 (Septuagint Elpenor) |
| εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου | εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου | ΕΙΠΕΝ ὁ Κύριος τῷ Κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου |
The Hebrew was הדם (hădôm) and לרגליך (regel), also translated footstool in the Tanakh.
| From Hebrew | From Greek | ||
| Psalm 110:1 (Tanakh) | Psalm 110:1 (KJV) | Psalm 109:1 (NETS) | Psalm 109:1 (Elpenor English) |
| The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. | The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. | The Lord said to my lord, “Sit on my right until I make your enemies a footstool for your feet.” | The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. |
According to Strong’s Concordance הדם (hădôm) was “From an unused root meaning to stamp upon.” Paul alluded to Psalm 8:6 (1 Corinthians 15:24-28 NET; Table):
Then comes the end, when [Jesus] hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. For he must reign until[11] he has put[12] all his enemies under his feet. The last enemy to be eliminated is death. For he has put everything in subjection under his feet. But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.
Though Paul used ὑπὸ here both versions of the Septuagint had ὑποκάτω. The other differences are accounted for by switching from 2nd to 3rd person and from the genitive to the accusative case.
| 1 Corinthians 15:27a (NET Parallel Greek) | Psalm 8:6b (Septuagint BLB) | Psalm 8:7b (Septuagint Elpenor) |
| πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ | σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ | σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ |
Though I didn’t realize it before I did this study, the first verse of Psalm 8 in the Elpenor version of the Septuagint reads: Εἰς τὸ τέλος, ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαυΐδ (“For the end, concerning the wine-presses, a Psalm of David”). The writer of Hebrews quoted Psalm 8:6, You put all things under his control,[13] including ὑποκάτω (under).
| Hebrews 2:8a (NET Parallel Greek) | Psalm 8:6b (Septuagint BLB) | Psalm 8:7b (Septuagint Elpenor) |
| πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ | σου πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ | σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ |
Yet this time for some inexplicable reason as I read—Sit at my right hand until I make your enemies a footstool for your feet—the planet-sized hassock of corpses evaporated back into my imagination as I recognized that Jesus’ planet-sized footstool is made of living people, people like Mary.
Now it was Mary[14] who anointed the Lord with perfumed oil and wiped his feet dry with her hair.[15] I imagine it was just as inexplicable to her that she, a sinner, when she learned[16] that Jesus was dining[17] at the Pharisee’s house…brought an alabaster jar of perfumed oil;[18] weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil.[19]
Jesus explained the inexplicable: No one can come to me unless the Father who sent me draws him…It is written in the prophets, ‘And they will all be taught by[20] God.’ Everyone[21] who hears[22] and learns from the Father comes to me.[23] I had misunderstood this as a severe limitation to my whosoever-will-may-come belief. But the Holy Spirit contrasted it to the difficulty those willful few had finding their own way through the rituals of old covenant religion. How[24] narrow is the gate and difficult the way that leads to life, Jesus summarized, and there are few who find it![25]
Mary[26]…sat[27] at[28] the Lord’s[29] feet and listened to what he said.[30] And again, Mary[31] took three quarters of a pound of expensive aromatic oil from pure nard and anointed the feet of Jesus[32] about a week before his crucifixion.
I was formerly[33] a blasphemer and a persecutor, and an arrogant man, the apostle Paul confessed. But[34] I was treated with mercy because I acted ignorantly (ἀγνοῶν, a form of ἀγνοέω) in unbelief, and our Lord’s grace was abundant, bringing faith and love in Christ Jesus.[35] Father, forgive them, Jesus prayed, for they don’t know what they are doing.[36] The Greek word translated know was οἴδασιν (a form of εἴδω; see). They didn’t see what they were doing. They acted ignorantly in unbelief (ἀπιστίᾳ).
When Jesus appeared to Paul (a.k.a. Saul) as a blinding light on the road to Damascus, He said, You are hurting (σκληρόν, a form of σκληρός) yourself by kicking against the goads.[37] Paul’s religious mind fought so hard against that inexplicable drawing of God—denying what he was taught, heard and learned from the Father so completely—that the risen and ascended Lord Jesus was concerned about the harm he caused himself. And I, when I am lifted up from the earth, Jesus had promised, will draw all people to myself,[38] even an angry jihadist like Saul.
This should not be forgotten though we may be more aware of what God’s abundant grace bringing faith and love in Christ Jesus made of him: for the one bringing forth in you both the desire and the effort, Paul wrote from experience (Colossians 1:28, 29), for the sake of his good pleasure – is God.[39]
I had begun to hear—Father, forgive them, for they don’t know what they are doing—as something more than a limited and local prayer. I regard it, in fact, as the singularly relevant prayer of a salvation that does not depend on human desire or exertion, but on God who shows mercy.[40] But I was uncertain of God the Father’s answer to that prayer until that day I heard, Sit at my right hand until I make your enemies a footstool for your feet. His enemies made into his footstool was Jesus’ joy (Hebrews 12:2b NET):
For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat[41] at the right hand of the throne of God.
Tables comparing Matthew 22:44; Mark 12:36; Luke 20:42; 1 Corinthians 15:25; John 11:2; Luke 7:37; John 6:45; Matthew 7:14; Luke 10:39; John 12:3; 1 Timothy 1:13; Acts 26:14; Philippians 2:13 and Hebrews 12:2 in the NET and KJV follow.
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου | ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου | ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| αὐτὸς Δαυὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου | αυτος γαρ δαβιδ ειπεν εν τω πνευματι τω αγιω ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου | αυτος γαρ δαυιδ ειπεν εν πνευματι αγιω λεγει ο κυριος τω κυριω μου καθου εκ δεξιων μου εως αν θω τους εχθρους σου υποποδιον των ποδων σου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| αὐτὸς γὰρ Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν εἶπεν κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου | και αυτος δαβιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου | και αυτος δαυιδ λεγει εν βιβλω ψαλμων ειπεν ο κυριος τω κυριω μου καθου εκ δεξιων μου |
| 1 Corinthians 15:25 (NET) | 1 Corinthians 15:25 (KJV) |
| For he must reign until he has put all his enemies under his feet. | For he must reign, till he hath put all enemies under his feet. |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ | δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου | δει γαρ αυτον βασιλευειν αχρις ου αν θη παντας τους εχθρους υπο τους ποδας αυτου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει | ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει | ην δε μαρια η αλειψασα τον κυριον μυρω και εκμαξασα τους ποδας αυτου ταις θριξιν αυτης ης ο αδελφος λαζαρος ησθενει |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου | και ιδου γυνη εν τη πολει ητις ην αμαρτωλος επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου | και ιδου γυνη εν τη πολει ητις ην αμαρτωλος και επιγνουσα οτι ανακειται εν τη οικια του φαρισαιου κομισασα αλαβαστρον μυρου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἔστιν γεγραμμένον ἐν τοῖς προφήταις· καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ | εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι του θεου πας ουν ο ακουσας παρα του πατρος και μαθων ερχεται προς με | εστιν γεγραμμενον εν τοις προφηταις και εσονται παντες διδακτοι θεου πας ουν ο ακουων παρα του πατρος και μαθων ερχεται προς με |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| |τί| στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν | οτι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην | τι στενη η πυλη και τεθλιμμενη η οδος η απαγουσα εις την ζωην και ολιγοι εισιν οι ευρισκοντες αυτην |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαριάμ , [ἣ] καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου ἤκουεν τὸν λόγον αὐτοῦ | και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου | και τηδε ην αδελφη καλουμενη μαρια η και παρακαθισασα παρα τους ποδας του ιησου ηκουεν τον λογον αυτου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας |τοῦ| Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· (ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.) | η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου | η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου ηλειψεν τους ποδας του ιησου και εξεμαξεν ταις θριξιν αυτης τους ποδας αυτου η δε οικια επληρωθη εκ της οσμης του μυρου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν, ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ | τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλ ηλεηθην οτι αγνοων εποιησα εν απιστια | τον προτερον οντα βλασφημον και διωκτην και υβριστην αλλα ηλεηθην οτι αγνοων εποιησα εν απιστια |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἑβραΐδι διαλέκτῳ· Σαοὺλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν | παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν | παντων δε καταπεσοντων ημων εις την γην ηκουσα φωνην λαλουσαν προς με και λεγουσαν τη εβραιδι διαλεκτω σαουλ σαουλ τι με διωκεις σκληρον σοι προς κεντρα λακτιζειν |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας | ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας | ο θεος γαρ εστιν ο ενεργων εν υμιν και το θελειν και το ενεργειν υπερ της ευδοκιας |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας ἐν δεξιᾷ τε τοῦ θρόνου τοῦ θεοῦ κεκάθικεν | αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου εκαθισεν | αφορωντες εις τον της πιστεως αρχηγον και τελειωτην ιησουν ος αντι της προκειμενης αυτω χαρας υπεμεινεν σταυρον αισχυνης καταφρονησας εν δεξια τε του θρονου του θεου κεκαθικεν |
[3] Revelation 19:15b (NASB) Table
[4] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Lord. The NET parallel Greek text and NA28 did not.
[5] The NET parallel Greek text and NA28 had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).
[6] The Stephanus Textus Receptus and Byzantine Majority Text had had the article ο preceding Lord. The NET parallel Greek text and NA28 did not.
[7] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had εἶπεν here, where the Byzantine Majority Text had λεγει.
[8] The NET parallel Greek text and NA28 had ὑποκάτω here, where the Stephanus Textus Receptus and Byzantine Majority Text had υποποδιον (KJV: footstool).
[9] The Stephanus Textus Receptus and Byzantine Majority Text had the article ο here. The NET parallel Greek text and NA28 did not.
[10] The NET parallel Greek text and NA28 had οὗτος here, where the Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: this man).
[11] The NET parallel Greek text and NA28 had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).
[12] The Stephanus Textus Receptus and Byzantine Majority Text had the particle αν preceding has put. The NET parallel Greek text and NA28 did not.
[14] In the NET parallel Greek text and NA28 Mary was spelled Μαριὰμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.
[16] The NET parallel Greek text, NA28 and Byzantine Majority Text had καὶ preceding learned. The Stephanus Textus Receptus did not.
[17] The NET parallel Greek text and NA28 had κατάκειται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ανακειται (KJV: sat at meat).
[20] The Stephanus Textus Receptus had the article του (KJV: of) here. The NET parallel Greek text, NA28 and Byzantine Majority Text did not.
[21] The Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: therefore) following Everyone. The NET parallel Greek text and NA28 did not.
[22] The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ἀκούσας here, where the Byzantine Majority Text had ακουων.
[23] John 6:44a, 45 (NET) The NET parallel Greek text and NA28 had ἐμέ here, where the Stephanus Textus Receptus and Byzantine Majority Text had με.
[24] The NET parallel Greek text, NA28 and Byzantine Majority Text had τί here, where the Stephanus Textus Receptus had οτι (KJV: Because).
[26] In the NET parallel Greek text and NA28 Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.
[27] The NET parallel Greek text and NA28 had παρακαθεσθεῖσα here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρακαθισασα.
[28] The NET parallel Greek text and NA28 had πρὸς here, where the Stephanus Textus Receptus and Byzantine Majority Text had παρα.
[29] The NET parallel Greek text and NA28 had κυρίου here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιησου.
[31] In the NET parallel Greek text and NA28 Mary was spelled Μαριάμ, and μαρια in the Stephanus Textus Receptus and Byzantine Majority Text.
[33] The NET parallel Greek text and NA28 had the article τὸ preceding formerly, where the Stephanus Textus Receptus and Byzantine Majority Text had τον.
[34] The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the Stephanus Textus Receptus and NA28 had αλλ.
[36] Luke 23:34a (NET) Table
[39] Philippians 2:13 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding God. The NET parallel Greek text and NA28 did not.
[40] Romans 9:16 (NET) Table
[41] The NET parallel Greek text, NA28 and Byzantine Majority Text had κεκάθικεν here, where the Stephanus Textus Receptus had εκαθισεν (KJV: is set down).