Exploration, Part 20

Posted on June 1, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians. But first, a quick review follows:

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly [Table], (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel [Table].²

Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created [Table], so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God, according to the purpose of the ages that he has accomplished by means of Christ Jesus, by means of whom we have boldness and access with confidence through his faithfulness [Table]. So I ask you not to lose heart by means of what I am suffering for you, which is your glory [Table].³

Paul continued (Ephesians 3:14-19 ESV):

For this reason I bow my knees before the Father [Table], from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

The Greek is: Τούτου χάριν, For this reason. Here again, most translators understood χάριν as an adverb: “in favour of; on account of.” And here again, the translators of the Catholic Public Domain Version chose, By reason of this grace. As I wrote before, “Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.”⁴ This was immediately preceded by Paul’s request: I ask you not to lose heart by means of what I am suffering for you, which is your glory.

What good is it,⁵ James asked, If a brother or sister is poorly clothed and lacking in daily food [Table], and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?⁶ Paul followed up his request with the concrete action that would cause his readers not to lose heart: κάμπτω τὰ γόνατα μου, I bow my knees, πρὸς τὸν πατέρα, before the Father (or “to the Father”). It may be worth acknowledging that the received texts (Stephanus Textus Receptus, Byzantine Majority Text) had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) following Father.

Paul continued: ἐξ οὗ, from whom, πᾶσα πατριὰ, every family, ἐν οὐρανοῖς, in heaven (literally “in heavens”), καὶ ἐπὶ γῆς, and on earth, ὀνομάζεται, is named (or “is known”), ἵνα δῷ ὑμῖν, that he may grant you. The verb δῷ (ESV: he may grant) is an aorist form of δίδωμι in the subjunctive mood. It is in a purpose or result clause, which is indicated by the conjunction ἵνα (ESV: that) at its beginning.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.⁷

At the word level δῷ is translated he may grant as an English representation of the Greek verb δίδωμι in the subjunctive mood indicating “probability or objective possibility,” an action that “will possibly happen, depending on certain objective factors or circumstances.” At the level of the clause, however, the subjunctive mood “in a purpose or result clause…should be viewed as a definite outcome that will happen [at some unspecified time⁸] as a result” of “the Father from whom every family in heavens and on earth is known,” and incidentally from Paul’s submission to Him. These concepts are not communicated very well in English translation, apart from a footnote or prior familiarity with this knowledge of the Greek subjunctive mood. I’ll use grant here to avoid confusion.

The received texts (Stephanus Textus Receptus, Byzantine Majority Text) had δωη here, which begs the question: Is it δῴη in the optative mood or δώῃ in the subjunctive mood?

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.⁹

And to add to this confusion, the verb is specified as δῴη on Blue Letter Bible online, but described as “subjunctive” in the bubble at the far right of the table row labeled “he would grant.”

The implicit argument of the critical text is that δῷ is the more original verb here. The obscene reality of the critical text is that it will be continuously revised by current scholarly research and opinion. That δῷ occurs in both the NET parallel Greek text and NA²⁸ implies some stability in scholarly opinion from NA²⁷ and δωη in the received texts (e.g., the critical texts of another place and time) may also be understood in the subjunctive mood. In other words, do you trust “the Father from whom every family in heavens and on earth is known” to grant you what follows?

Paul continued: κατὰ τὸ πλοῦτος, according to the riches. The received texts had τον πλουτον here. Since the definite article τὸ is both nominative and accusative it appears to do double duty, introducing the nominative noun πλοῦτος even as it follows κατὰ as an accusative article, rendering the meaning of κατὰ the same as is accomplished by the fully accusative τον πλουτον.

Paul continued: τῆς δόξης αὐτοῦ, of his glory, δυνάμει, with power (or “by means of power”), κραταιωθῆναι, to be strengthened, διὰ τοῦ πνεύματος αὐτοῦ, through his Spirit, εἰς τὸν ἔσω ἄνθρωπον, in your inner being (literally “into the inside human”). To review so far: “By reason of this grace I bow my knees to the Father from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit into the inside human” κατοικῆσαι τὸν Χριστὸν, so that Christ may dwell.

Apparently, the ESV translators understood κατοικῆσαι (ESV: may dwell) as a form of the verb κατοικέω in the optative mood, even as they reiterated its inclusion under the conjunction ἵνα (ESV: so that), which occurred at the beginning of verse 16. This interpretation would be more convincing if the words translated Christ were ὁ χριστός in the nominative case, the subject of the verb κατοικῆσαι rather than τὸν Χριστὸν in the accusative case, its direct object. The verb κατοικῆσαι was also translated may dwell on Blue Letter Bible, yet described as an “Infinitive” in the bubble at the far right of that table row.

It seems more straightforward to regard κατοικῆσαι as an infinitive form, “to settle the Christ” at some unspecified time (the aorist tense again), διὰ τῆς πίστεως, through the faith, ἐν ταῖς καρδίαις ὑμῶν, in your hearts (or “by means of your hearts”), ἐν ἀγάπῃ, in love (or “by means of love”), ἐρριζωμένοι καὶ τεθεμελιωμένοι, being rooted and grounded (or “being rooted and established”), ἵνα, “so that,” ἐξισχύσητε, you may have strength.

Here again, ἐξισχύσητε is a form of ἐξισχύω in the aorist tense and subjunctive mood in a purpose or result clause. It is “a definite outcome that will happen”¹⁰ at some unspecified time “as a result of”¹¹ the indwelling Christ “through the faith by means of your hearts by means of love being rooted and established.” I’ll go with you are in a position because of the infinitive verb which follows. The truth to be hearing with faith¹² so far is:

“By reason of this grace I bow my knees to the Father from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit into the inside human to settle the Christ” (or “to be strengthened through his Spirit to settle the Christ into the inside human”) “through the faith by means of your hearts by means of love being rooted and established, so that you are in a position”¹³ καταλαβέσθαι, to comprehend (literally “to seize”), σὺν πᾶσιν τοῖς ἁγίοις, with all the saints, τί, what is, τὸ πλάτος, the breadth, καὶ μῆκος, and length, καὶ ὕψος, and height, καὶ βάθος, and depth, γνῶναι τε, and to know, τὴν ὑπερβάλλουσαν τῆς γνώσεως, that surpasses knowledge (literally “the surpassing of knowledge”), ἀγάπην τοῦ Χριστοῦ, the love of Christ (or “Christ’s love”).

It’s easy to see why the translators chose to comprehend for καταλαβέσθαι, since it is followed by γνῶναι τε, and to know. It just feels a little weak to me. And though “Christ’s love” never excludes his love for me, I’m more often overcome by his love for you that springs up within me from the fruit of his Spirit. Paul concluded: ἵνα πληρωθῆτε, that you may be filled. This is another aorist subjective verb in a purpose or result clause: “that you are filled” at some unspecified time by all that has preceded here, εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ, with all the fullness of God (or “unto all of God’s fullness,” e.g., the Christ that was settled into the inside human through the faith by means of your hearts by means of love being rooted and established).

The truth to be hearing with faith¹⁴ is (Ephesians 3:14-19 EXP20):

By reason of this grace I bow my knees to the Father from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit to settle the Christ into the inside human through the faith by means of your hearts by means of love being rooted and established, so that you are in a position to seize with all the saints what is the breadth and length and height and depth, and to know the surpassing of knowledge—Christ’s love—that you are filled unto all of God’s fullness.

This is my own daily prayer for all of us, for in this way the One new human (ἕνα καινὸν ἄνθρωπον), Jesus the Christ, becomes the new human (τὸν καινὸν ἄνθρωπον) in us all: the new self, created (κτισθέντα, a form of κτίζω) after the likeness of God in true righteousness and holiness.¹⁵ As Jesus said (John 12:23b, 24 ESV):

The hour has come for the Son of Man to be glorified [Table]. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

Paul continued (Ephesians 3:20, 21 ESV):

Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us [Table], to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen [Table].

The Greek is: Τῷ δὲ δυναμένῳ, Now to him who is able, ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ, to do far more abundantly than all, ὧν αἰτούμεθα, that we ask, ἢ νοοῦμεν, or think, κατὰ τὴν δύναμιν, according to the power, τὴν ἐνεργουμένην ἐν ἡμῖν, at work within us (or “working within us” or “working by means of us”: e.g., the indwelling Christ unto all of God’s fullness), αὐτῷ ἡ δόξα, to him be glory (or “to Him the glory”), ἐν τῇ ἐκκλησίᾳ, in the church (or “by means of the church”), καὶ ἐν Χριστῷ Ἰησοῦ, and in Christ Jesus (or “and by means of Christ Jesus”), εἰς πάσας τὰς γενεὰς, throughout all generations (or “unto all the generations”), τοῦ αἰῶνος τῶν αἰώνων, forever and ever, ἀμήν, Amen.

Now to him, who is able to do far more abundantly than all that we ask or think according to the power working by means of us, to Him the glory by means of the church and by means of Christ Jesus unto all the generations forever and ever, Amen.¹⁶

The conjunction καὶ (and) isn’t inserted between the church and Christ Jesus in the received texts.

Now to him, who is able to do far more abundantly than all that we ask or think according to the power working by means of us, to Him the glory by means of the church by means of Christ Jesus unto all the generations forever and ever, Amen.

John described the following scene from the Lord Jesus’ vision of the throne of God (Revelation 4:9-11 ESV):

And whenever the living creatures give¹⁷ glory and honor and thanks to him who is seated on the throne,¹⁸ who lives forever and ever, the twenty-four¹⁹ elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,
“Worthy are you, our Lord and God,²⁰
to receive glory and honor and power,
for you created (ἔκτισας, another form of κτίζω) all things,
and by your will they existed²¹ and were created” (ἐκτίσθησαν, another form of κτίζω).

Tables comparing Revelation 4:9-11 in the KJV and NET follow.

Revelation 4:9-11 (NET)	Revelation 4:9-11 (KJV)
And whenever the living creatures give glory, honor, and thanks to the one who sits on the throne, who lives forever and ever,	And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

Revelation 4:9 (NET Parallel Greek)	Revelation 4:9 (Stephanus Textus Receptus)	Revelation 4:9 (Byzantine Majority Text)
Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷ καθημένῳ ἐπὶ \|τῷ θρονῷ\| τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων	και οταν δωσουσιν τα ζωα δοξαν και τιμην και ευχαριστιαν τω καθημενω επι του θρονου τω ζωντι εις τους αιωνας των αιωνων	και οταν δωσιν τα ζωα δοξαν και τιμην και ευχαριστιαν τω καθημενω επι του θρονου τω ζωντι εις τους αιωνας των αιωνων

the twenty-four elders throw themselves to the ground before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns before his throne, saying:

The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

Revelation 4:10 (NET Parallel Greek)	Revelation 4:10 (Stephanus Textus Receptus)	Revelation 4:10 (Byzantine Majority Text)
πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ προσκυνήσουσιν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου λέγοντες·	πεσουνται οι εικοσι και τεσσαρες πρεσβυτεροι ενωπιον του καθημενου επι του θρονου και προσκυνουσιν τω ζωντι εις τους αιωνας των αιωνων και βαλλουσιν τους στεφανους αυτων ενωπιον του θρονου λεγοντες	πεσουνται οι κδ πρεσβυτεροι ενωπιον του καθημενου επι του θρονου και προσκυνησουσιν τω ζωντι εις τους αιωνας των αιωνων και βαλουσιν τους στεφανους αυτων ενωπιον του θρονου λεγοντες

“You are worthy, our Lord and God, to receive glory and honor and power, since you created all things, and because of your will they existed and were created!”

Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

Revelation 4:11 (NET Parallel Greek)	Revelation 4:11 (Stephanus Textus Receptus)	Revelation 4:11 (Byzantine Majority Text)
ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα καὶ διὰ τὸ θέλημα σου ἦσαν καὶ ἐκτίσθησαν	αξιος ει κυριε λαβειν την δοξαν και την τιμην και την δυναμιν οτι συ εκτισας τα παντα και δια το θελημα σου εισιν και εκτισθησαν	αξιος ει ο κυριος και ο θεος ημων ο αγιος λαβειν την δοξαν και την τιμην και την δυναμιν οτι συ εκτισας τα παντα και δια το θελημα σου εισιν και εκτισθησαν

Back to Antichrist, Part 6

Back to Who is a Christian? Part 1

¹ Galatians 3:2b (ESV)

² Ephesians 3:1-6 (EXP18)

³ Ephesians 3:7-13 (EXP19)

⁴ Exploration, Part 18

⁵ James 2:14a (ESV)

⁶ James 2:15, 16 (ESV)

⁷ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁸ “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence’, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.” From “Verb Tenses: Aorist Tense,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁹ From “Verbal Moods: Optative Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹⁰ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Ibid.

¹² Galatians 3:2b (ESV)

¹³ Ephesians 3:14-18a (EXP20)

¹⁴ Galatians 3:2b (ESV)

¹⁵ Ephesians 4:24b (ESV)

¹⁶ Ephesians 3:20, 21 (EXP20)

¹⁷ The Byzantine Majority Text had δωσιν here, a form of δίδωμι in the 2^nd aorist tense and subjunctive mood, where the NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had δώσουσιν in the future tense and indicative mood.

¹⁸ The NET parallel Greek text and NA²⁸ had τῷ θρονῷ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had του θρονου in the genitive case.

¹⁹ The NET parallel Greek text and NA²⁸ had εἴκοσι τέσσαρες here, where the Stephanus Textus Receptus had εικοσι και τεσσαρες (KJV: four and twenty) and the Byzantine Majority Text had κδ (24 in “Ancient Greek Numeral Systems”).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὁ κύριος καὶ ὁ θεὸς ἡμῶν here, where the Stephanus Textus Receptus had the vocative κυριε (KJV: O Lord). The Byzantine Majority Text also had ο αγιος (e.g., “the holy” or “the Holy One”) following our Lord and God.

²¹ The NET parallel Greek text and NA²⁸ had ἦσαν here, a form of εἰμί in the imperfect tense, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are) in the present tense, which becomes interesting to consider when one includes the new human (τὸν καινὸν ἄνθρωπον) among the creations of God through Jesus Christ.

Exploration, Part 19

Posted on April 26, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians. A quick review follows (Ephesians 3:1-6 EXP18).

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

Paul continued (Ephesians 3:7-13 ESV):

Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things [Table], so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him [Table]. So I ask you not to lose heart over what I am suffering for you, which is your glory [Table].

The Greek is: οὗ, Of this gospel (literally “Of which”), ἐγενήθην διάκονος, I was made a minister. The difference here between the critical texts (NA²⁸ / NET Parallel Greek) and received texts (Stephanus Textus Receptus / Byzantine Majority Text) may be worth pausing to mention. The critical texts had ἐγενήθην, a passive form of γίνομαι, I was made (ESV), where the received texts had ἐγενόμην in the middle voice (also translated I was made in the KJV).

Passive Voice

Middle Voice

Grammatical voice indicates whether the subject is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is being acted upon, then the verb is referred to as being in the passive voice.
For example: “Jesus … was baptized by John in the Jordan” (Mark 1:9). “Jesus” is the subject of the sentence, but in this case He is being acted upon (i.e. He is the recipient of the action), therefore the verb is said to be in the “Passive Voice”.²

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).
For example: “I am washing myself.” “I” is the subject of the sentence (performing the action of the verb) and yet “I” am also receiving the action of the verb. This is said to be in the “Middle Voice”. Many instances in the Greek are not this obvious and cannot be translated this literally.³

I found no English translations that went full middle voice (reflexive action)—“I made myself”—but several were translated I became, including the NET (which was supposedly a translation of ἐγενήθην rather than ἐγενόμην. Paul was quite specific about how he was made or became: κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ, according to the gift of God’s grace, τῆς δοθείσης μοι, which was given me, κατὰ τὴν ἐνέργειαν, by the working, τῆς δυνάμεως αὐτοῦ, of his power. In other words, this was God’s doing not Paul’s, regardless how offensive that may be to the old human (τὸν παλαιὸν ἄνθρωπον), your old self, which belongs to your former manner of life and is corrupt through deceitful desires.⁴

Paul continued: Ἐμοὶ, To me, τῷ ἐλαχιστοτέρῳ, the very least (or “less than the least”), πάντων ἁγίων, of all saints, ἐδόθη, was given, ἡ χάρις αὕτη, this grace, τοῖς ἔθνεσιν, to the Gentiles, εὐαγγελίσασθαι, to preach (or “to announce good news”), τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ, the unsearchable riches of Christ, καὶ φωτίσαι, and to bring to light, [πάντας], for everyone… I want to pause here to review since what follows is somewhat problematic to unravel.

“Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to the Gentiles to announce good news (or, to announce good news to the Gentiles): the unsearchable riches of Christ and to bring to light for everyone” τίς ἡ οἰκονομία, what is the plan. The received texts have τίς ἡ κοινωνία here, what is the fellowship (KJV). But that’s only part of the difficulty.

If κοινωνία was not original and οἰκονομία was Paul’s and the Holy Spirit’s intent, they had already used οἰκονομίαν, a form of οἰκονομία in the accusative case, translated of the stewardship in: assuming that you have heard of the stewardship of God’s grace that was given to me for you.⁵ If Paul and the Holy Spirit actually meant plan, πρόθεσις was readily available rather than a word which hearkens back to Paul’s stewardship of God’s grace.⁶ And frankly, I would prefer a translation that doesn’t force me to choose between κοινωνία (fellowship) and οἰκονομία (stewardship). Looking ahead to what follows, why, another possible translation of τίς, seems to be the question that is answered, rather than what is.

So, “to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship” or “why the fellowship” τοῦ μυστηρίου, of the mystery, τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων, hidden for ages (or “hidden from the ages”), ἐν τῷ θεῷ, in God (or “by means of God”), τῷ, who, τὰ πάντα κτίσαντι, created all things (or, “the whole created”), ἵνα, (e.g., this is why) so that, γνωρισθῇ νῦν, might now be made known,⁷ ταῖς ἀρχαῖς, to the rulers, καὶ ταῖς ἐξουσίαις, and authorities, ἐν τοῖς ἐπουρανίοις, in the heavenly places, διὰ τῆς ἐκκλησίας, through the church, ἡ πολυποίκιλος σοφία τοῦ θεοῦ, the manifold wisdom of God.

The truth to be hearing with faith⁸ so far is (Ephesians 3:7-10 EXP19):

Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created, so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God.

Paul continued: κατὰ, This was according to (or “according to”), πρόθεσιν τῶν αἰώνων, the eternal purpose (or “the purpose of the ages”), ἣν, that, ἐποίησεν, he has realized (or “he has accomplished”), ἐν τῷ Χριστῷ Ἰησοῦ, in Christ Jesus (or “by means of Christ Jesus”), τῷ κυρίῳ ἡμῶν, our Lord, ἐν ᾧ, in whom (or “by means of whom”), ἔχομεν, we have, τὴν παρρησίαν, boldness, καὶ προσαγωγὴν ἐν πεποιθήσει, and access with confidence, διὰ τῆς πίστεως αὐτοῦ, through our faith in him.

Translating διὰ τῆς πίστεως αὐτοῦ through our faith in him, sounds like the Christian version of a works religion to me: “Our faith is the work we accomplish to achieve Christ’s salvation.”⁹ The plural possessive pronoun our is neither found nor implied in the phrase διὰ τῆς πίστεως αὐτοῦ: “through the faith of Him” or “through his faithfulness.”

Jesus corrected the misconceptions of those who chased him around the Sea of Galilee after they ate a free meal (John 6:25-29 ESV):

When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” Jesus answered them, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” Then they said to him, “What must we do, to be doing the works of God?” Jesus answered them, “This is the work of God, that you believe in him whom he has sent” [Table].

They asked: τί ποιῶμεν, What must we do (or “What might we do”). The verb ποιῶμεν is a form of ποιέω in the subjunctive mood. The verb was ποιοῦμεν in the indicative mood in the Stephanus Textus Receptus: “What do we do.” I’m not finding a 1^st person plural form of ποιέω in the present tense active voice and imperative mood—What must we do—but perhaps this was the ESV translators’ way of indicating a preference for the indicative ποιοῦμεν.

The Greek continues: ἵνα ἐργαζώμεθα, to be doing (or “so that we might do”), τὰ ἔργα τοῦ θεοῦ, the works of God? Jesus answered: τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ, This is the work of God, ἵνα πιστεύητε, that you believe (or “that you may believe”), εἰς ὃν, in him, ἀπέστειλεν ἐκεῖνος, whom he has sent.

Did Jesus just redefine faith as the work we must…do to be doing the works of God? The translators of the NET seem to have thought that: “This is the deed God requires—to believe in the one whom he sent.”¹⁰ But the Greek word translated to believe was not πιστεύειν, an infinitive form of πιστεύω. It was certainly not πιστεύετε, a 2^nd person plural imperative—“you must believe”—“a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”¹¹ It is πιστεύητε in the critical texts, and πιστευσητε in the received texts. Both are in the subjunctive mood—“so that (ἵνα) you may believe in Him whom He has sent.” Both¹² are subjunctive verbs in a purpose or result clause: “the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”¹³ The other “stated action” is: This is the work of God, τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ (or, “This is God’s work”).

Jesus addressed those who (by and large) pursued a law that would lead to righteousness¹⁴ as if it were based on works; they did not pursue it by faith.¹⁵ This “cultivated old human” may have sinned somewhat less and done somewhat more good things than the old human (τὸν παλαιὸν ἄνθρωπον) who made no attempt to mitigate its corruption through deceitful desires.¹⁶ But the “cultivated old human” is not the new human (τὸν καινὸν ἄνθρωπον), the new self, created after the likeness of God in true righteousness and holiness.¹⁷ In a similar way, turning Christian into an adjective governing what people should and should not do is just pursuing another law as if it were based on works. It is the absolute antithesis of what God has accomplished by means of Christ Jesus our Lord: Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?¹⁸ You are severed from Christ, you who would be justified by the law; you have fallen away from grace.¹⁹

And finally: διὸ, So, αἰτοῦμαι, I ask you, μὴ ἐγκακεῖν, not to lose heart, ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, over what I am suffering for you (or “by means of what I am suffering for you”), ἥτις ἐστὶν, which is, δόξα ὑμῶν, your glory. Since I’ve questioned whether Paul was incarcerated at the time he wrote this letter, I should point out some of the other sufferings to which he may have alluded.

Paul “boasted” about his sufferings to the Corinthians. It only seems fair to quote that boasting in its own context (2 Corinthians 11:16-33 ESV):

I repeat, let no one think me foolish. But even if you do,²⁰ accept me as a fool, so that I too may boast a little. What I am saying with this boastful confidence, I say not as the Lord would but as a fool. Since many boast according to the flesh, I too will boast. For you gladly bear with fools, being wise yourselves! For you bear it if someone makes slaves of you, or devours you, or takes advantage of you, or puts on airs, or strikes you in the face. To my shame, I must say, we were too weak²¹ for that!

But whatever anyone else dares to boast of—I am speaking as a fool—I also dare to boast of that. Are they Hebrews? So am I. Are they Israelites? So am I. Are they offspring of Abraham? So am I. Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. Five times I received at the hands of the Jews the forty lashes less one [Table]. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure on me of my anxiety for all the churches [Table]. Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

If I must boast, I will boast of the things that show my weakness. The God and Father of the²² Lord Jesus,²³ he who is blessed forever, knows that I am not lying. At Damascus, the governor under King Aretas was guarding the city of Damascus in order²⁴ to seize me, but I was let down in a basket through a window in the wall and escaped his hands.

The truth to be hearing with faith²⁵ is:

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.²⁶
Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created, so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God, according to the purpose of the ages that he has accomplished by means of Christ Jesus, by means of whom we have boldness and access with confidence through his faithfulness. So I ask you not to lose heart by means of what I am suffering for you, which is your glory.²⁷

Tables comparing 2 Corinthians 11:16; 11:21 and 11:31, 32 in the KJV and NET follow.

2 Corinthians 11:16 (NET)	2 Corinthians 11:16 (KJV)
I say again, let no one think that I am a fool. But if you do, then at least accept me as a fool, so that I too may boast a little.	I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

2 Corinthians 11:16 (NET Parallel Greek)	2 Corinthians 11:16 (Stephanus Textus Receptus)	2 Corinthians 11:16 (Byzantine Majority Text)
Πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι· εἰ δὲ μή γε, κὰν ὡς ἄφρονα δέξασθε με, ἵνα καγὼ μικρόν τι καυχήσωμαι	παλιν λεγω μη τις με δοξη αφρονα ειναι ει δε μηγε καν ως αφρονα δεξασθε με ινα μικρον τι καγω καυχησωμαι	παλιν λεγω μη τις με δοξη αφρονα ειναι ει δε μηγε καν ως αφρονα δεξασθε με ινα καγω μικρον τι καυχησωμαι

2 Corinthians 11:21 (NET)	2 Corinthians 11:21 (KJV)
(To my disgrace I must say that we were too weak for that!) But whatever anyone else dares to boast about (I am speaking foolishly), I also dare to boast about the same thing.	I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

2 Corinthians 11:21 (NET Parallel Greek)	2 Corinthians 11:21 (Stephanus Textus Receptus)	2 Corinthians 11:21 (Byzantine Majority Text)
(κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς ἠσθενήκαμεν.) ἐν ᾧ δ᾿ ἄν τις τολμᾷ (ἐν ἀφροσύνῃ λέγω), τολμῶ καγώ	κατα ατιμιαν λεγω ως οτι ημεις ησθενησαμεν εν ω δ αν τις τολμα εν αφροσυνη λεγω τολμω καγω	κατα ατιμιαν λεγω ως οτι ημεις ησθενησαμεν εν ω δ αν τις τολμα εν αφροσυνη λεγω τολμω καγω

2 Corinthians 11:31, 32 (NET)	2 Corinthians 11:31, 32 (KJV)
The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying.	The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

2 Corinthians 11:31 (NET Parallel Greek)	2 Corinthians 11:31 (Stephanus Textus Receptus)	2 Corinthians 11:31 (Byzantine Majority Text)
ὁ θεὸς καὶ πατὴρ τοῦ κυρίου Ἰησοῦ οἶδεν, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι	ο θεος και πατηρ του κυριου ημων ιησου χριστου οιδεν ο ων ευλογητος εις τους αιωνας οτι ου ψευδομαι	ο θεος και πατηρ του κυριου ιησου χριστου οιδεν ο ων ευλογητος εις τους αιωνας οτι ου ψευδομαι

In Damascus, the governor under King Aretas was guarding the city of Damascus in order to arrest me,

In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

2 Corinthians 11:32 (NET Parallel Greek)	2 Corinthians 11:32 (Stephanus Textus Receptus)	2 Corinthians 11:32 (Byzantine Majority Text)
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με	εν δαμασκω ο εθναρχης αρετα του βασιλεως εφρουρει την δαμασκηνων πολιν πιασαι με θελων	εν δαμασκω ο εθναρχης αρετα του βασιλεως εφρουρει την δαμασκηνων πολιν πιασαι με θελων

Exploration, Part 20

Back to Justice and Mercy Revisited, Part 5

¹ Galatians 3:2b (ESV)

² From “Grammatical Voice of Verbs: Passive Voice,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³ From “Grammatical Voice of Verbs: Middle Voice,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁴ Ephesians 4:22b (ESV)

⁵ Ephesians 3:2 (ESV) Table

⁶ And πρόθεσιν, an accusative form of πρόθεσις, occurs later when that is what Paul and the Holy Spirit intended.

⁷ This is not as iffy in Greek as it sounds in English. It is quite clearly a purpose or result clause following the conjunction ἵνα. The verb γνωρισθῇ is a passive form of γνωρίζω in the aorist tense and subjunctive mood. It will be made known at an unspecified time in the present (νῦν): “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action” (e.g., τῷ θεῷ τῷ τὰ πάντα κτίσαντι, “by means of God who the whole created”).

⁸ Galatians 3:2b (ESV)

⁹ An interesting article online, “Salvation is Reached through works, Not by Faith Alone: A Complete Path to God,” attempts to balance faith and works in a biblical way. And it begins well, though I would quibble with the statement: “but humans, created with free will, must actively cooperate through their works for this grace to bear fruit (from “The Historical Debate: From the Reformation to the Council of Trent”). Calling the corruption of deceitful desires “free will” bothers me. And “cooperation” can be misleading: for it is God who works in you, both to will and to work for his good pleasure (Philippians 2:13 ESV). One’s “cooperation” is primarily to stop kicking against the goads (Acts 26:14 ESV), if and only if one is “cooperating” by putting off your old self, which belongs to your former manner of life and is corrupt through deceitful desires (Ephesians 4:22 ESV), and putting on the new self, created after the likeness of God in true righteousness and holiness (Ephesians 4:24 ESV) through the renewing of the mind, by his word and by his indwelling Holy Spirit (Ephesians 4:23). The rest of the article devolved into a “fake it ’til you make it” scheme, which may work for some. The Lord is patient with, and accommodating to, the old human. “From a Catholic perspective, salvation is an ongoing process of sanctification, where each step brings us closer to God…It is our daily lives, our decisions, and our works that shape our relationship with Him” (from “Salvation as a Path of Personal Transformation”). I never experienced “this relationship as a growth in charity, in the love that God offers,” but only as a persistent assurance that I was in charge and everything about my sanctification depended on me, which in retrospect sounds like the old human kicking and screaming against the goads.

¹⁰ John 6:29 (NET) Table

¹¹ From “Verbal Moods: Imperative Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹² The difference is that πιστεύητε is in the present tense—“so that you may believe in Him whom He has sent now”—and πιστευσητε is in the aorist tense—“so that you may believe in Him whom He has sent at some unspecified time.”

¹³ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹⁴ Romans 9:31b (ESV) Table

¹⁵ Romans 9:32a (ESV) Table

¹⁶ Ephesians 4:22 (ESV)

¹⁷ Ephesians 4:24b (ESV)

¹⁸ Galatians 3:3 (ESV)

¹⁹ Galatians 5:4 (ESV) Table

²⁰ The NET parallel Greek text and NA²⁸ had εἰ δὲ μή γε (NET: But if you do…at least) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε μηγε (KJV: if otherwise).

²¹ The NET parallel Greek text and NA²⁸ had ἠσθενήκαμεν (NET: were too weak) here, a form of ἀσθενέω in the perfect tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ησθενησαμεν (KJV: had been weak) in the aorist tense.

²² The Stephanus Textus Receptus had ημων (KJV: our) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²³ The Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ) following Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had θελων (KJV: desirous), a present participle of the verb θέλω, at the end of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁵ Galatians 3:2b (ESV)

²⁶ Ephesians 3:1-6 (EXP18)

²⁷ Ephesians 3:7-13 EXP19

Exploration, Part 18

Posted on March 22, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 3:1-6 ESV).

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—assuming that² you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known³ to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in⁴ other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the⁵ promise in Christ⁶ Jesus⁷ through the gospel.

The Greek is: Τούτου χάριν, For this reason. The ESV translators (along with most others) understood χάριν as an adverb here: “in favour of; on account of.” I’m assuming that choice has to do with the genitive pronoun Τούτου (rather than the accusative τοῦτον), since χάριν as a form of the noun χάρις is in the accusative case. Had Paul intended Of this grace τήν χάριν τούτου or τῆς χάριτος τούτου would have accomplished that without confusion. Still, the translators of the Catholic Public Domain Version were quite diplomatic: By reason of this grace. Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.

Be that as it may, it’s necessary to review what precedes this to understand Paul’s reason or this grace (Ephesians 2:19-22 EXP17):

So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Paul continued: ἐγὼ Παῦλος, I, Paul, ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], a prisoner of Christ Jesus (literally, “the prisoner of Jesus Christ”). He used a similar self-reference later: I…a prisoner for the Lord (ἐγὼ ὁ δέσμιος ἐν κυρίῳ; NET note 1, “prisoner in the Lord,” or “I the prisoner by means of⁸ the Lord”).⁹

Reading in English only I’ve assumed these statements meant that Paul was incarcerated somewhere at the time he wrote to the Ephesian church. The translation prisoner implies punishment: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment (κόλασιν, a form of κόλασις), and whoever fears has not been perfected in love.¹⁰ Another possible translation of δέσμιος is captive, a word much more attune with the language of love: I, Paul, the captive of Christ Jesus and I…the captive by means of the Lord. So, while Paul’s many incarcerations may have informed his word choice somewhat, and its usage here may even allude to those incarcerations in part, it seems prudent to keep an open mind that Paul may have intended to describe an intimate relationship with our Lord and Savior Jesus Christ; namely, as his loving and beloved captive.

Paul continued: ὑπὲρ ὑμῶν τῶν ἐθνῶν, on behalf of you Gentiles (or “for your sake, the nations”). The Lord said of Saul (aka Paul): he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of (ὑπὲρ) my name.¹¹

Ephesians 3:2 continued: εἴ γε, assuming that, ἠκούσατε, you have heard. The verb ἠκούσατε is a form of ἀκούω in the indicative mood, “a statement of fact.” I’m wondering if that prompted the note (2) in the NET:

If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

One might expect the verb of the protasis (“if”-clause) to be in the subjunctive mood and the apodosis (“then”-clause) to be in the indicative mood (John 12:32 ESV):

And I, when I am lifted up from the earth, will draw all people to myself.

Here the verb of the protasis (“if”-clause) ὑψωθῶ, I am lifted up (e.g., crucified), is a form of ὑψόω in the subjunctive mood. The conjunction ἐὰν was translated when, I assume, to keep the English reader from stumbling over whether Jesus was questioning at that moment if his crucifixion would actually take place. The verb of the apodosis (“then”-clause) ἑλκύσω, I…will draw, is a form of ἑλκύω in the future tense (e.g., something He will do after ὑψωθῶ becomes actual) and the indicative mood. This makes some sense: The apodosis (“then”-clause), consequent clause, becomes factual in a true conditional statement once the protasis (“if”-clause), antecedent, becomes actual. The logical argument goes something like this:

Jesus said: “If I am crucified, then I will draw all to Myself.” Jesus was crucified. Therefore He will draw all to Himself.

The note (2) in the NET indicated that the translators understood Paul to be saying: if indeed you have heard of the stewardship of God’s grace that was given to me for you,¹² then I ask you not to lose heart because of what I am suffering for you, which is your glory.¹³ The logical argument would go something like this:

If you have heard of the stewardship of God’s grace that was given to me for you, then I ask you not to lose heart because of what I am suffering for you. You have heard of the stewardship of God’s grace that was given to me for you. Therefore I ask you not to lose heart because of what I am suffering for you.

It sounds true enough on its surface, until I consider its inverse.

If you have [not] heard of the stewardship of God’s grace that was given to me for you, then I [do not] ask you not to lose heart because of what I am suffering for you. You have [not] heard of the stewardship of God’s grace that was given to me for you. Therefore I [do not] ask you not to lose heart because of what I am suffering for you.

This argument doesn’t reflect the attitude of the one who wrote: I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome.¹⁴ The principle of charity practically demands assuming that, the ESV translation of εἴ γε, or something similar to keep Paul’s discourse more self-contained and less obtuse. He had a tendency, however, to use an indicative verb in the protasis (“if”-clause), antecedent, of a conditional statement (Galatians 5:15 ESV).

But if you bite (δάκνετε, a form of δάκνω in the indicative mood) and devour (κατεσθίετε, a form of κατεσθίω in the indicative mood) one another, watch out that you are not consumed by one another.

And here the verb ἀναλωθῆτε, you are consumed, in the apodosis (“then”-clause), consequent, is a form of ἀναλίσκω in the aorist tense and the subjunctive mood. So, the rather obvious form of the conditional statement accomplishes two things simultaneously: It affirms the truism—If you bite and devour one another, then you will be consumed by one another—even as it conveys Paul’s assessment of the Galatians’ relative position within the logical flow of that conditional statement: that they are currently biting and devouring one another though they have not yet consumed one another. And that, to the original point of the note in the NET in Ephesians, probably also indicates that Paul “assumed” most, if not all of his readers, have heard of the stewardship of God’s grace that was given to me for you.

The Greek continues: τὴν οἰκονομίαν, of the stewardship, τῆς χάριτος τοῦ θεοῦ, of God’s grace, τῆς δοθείσης, that was given, μοι, to me, εἰς ὑμᾶς, for you. While it is certainly meaningful and appropriate to translate τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, of God’s grace that was given to me for you, I wonder, in the light of the Hiphil stem in Hebrew, especially its usage in Exodus 24:12—so that you may teach them¹⁵—whether of God’s grace that was given by means of me into (or, unto) you is also appropriate.

Paul continued: [ὅτι], how, κατὰ ἀποκάλυψιν, by revelation, ἐγνωρίσθη μοι, was made known to me, τὸ μυστήριον, the mystery, καθὼς, as, προέγραψα, I have written, ἐν ὀλίγῳ, briefly. This latter clause refers back to Ephesians 2.

The Greek continues: πρὸς ὃ, which this, δύνασθε ἀναγινώσκοντες, you can read, νοῆσαι to perceive, τὴν σύνεσιν μου, my insight, ἐν τῷ μυστηρίῳ, into the mystery, τοῦ Χριστοῦ, of Christ, ὃ ἑτέραις γενεαῖς, which in other generations (or “which to other generations”), οὐκ ἐγνωρίσθη, was not made known, τοῖς υἱοῖς τῶν ἀνθρώπων, to the sons of men, ὡς νῦν ἀπεκαλύφθη, as now has been revealed, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, to his holy apostles (or “by means of his holy apostles”), καὶ προφήταις, and prophets, ἐν πνεύματι, by the Spirit, εἶναι, This mystery is that (literally, “to become”), τὰ ἔθνη συγκληρονόμα, the Gentiles are fellow heirs (or “the nations, fellow heirs”), καὶ σύσσωμα, members of the same body (or “and of the same body”), καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ, and partakers of the promise in Christ Jesus (or “and partakers of the promise by means of Christ Jesus”), διὰ τοῦ εὐαγγελίου, through the gospel.

And Jesus came and said to them [the eleven disciples] after his crucifixion and resurrection (Matthew 28:18-20a ESV):

All authority in heaven and on earth has been given to me [Table]. Go therefore and make disciples of (μαθητεύσατε, a form of μαθητεύω) all nations (πάντα τὰ ἔθνη), baptizing them in the name of the Father and of the Son and of the Holy Spirit [Table], teaching (διδάσκοντες, a present participle of διδάσκω) them to observe all that I have commanded you [Table].

The direct object of the verb μαθητεύσατε, make disciples of, a 2^nd person plural form of μαθητεύω in the imperative mood (e.g., “you must make disciples of”) is πάντα τὰ ἔθνη (literally “all the nations”) in the accusative case. This is an ambitious project, sometimes called replacement theology: “the Christian Church has fully and permanently replaced Israel in God’s plan.” If one means that he might create in himself one new man (ἕνα καινὸν ἄνθρωπον) in place of the two, so making peace [Table], and might reconcile us both to God in one body through the cross, thereby killing the hostility¹⁶ by the term Christian Church, the idea is not without merit, apart from being a singularly catty, if not an altogether anti-Jewish, way for a former Gentile to express the revelation of this mystery.

The only true replacement theology is that your old self (τὸν παλαιὸν ἄνθρωπον; “the old human”), which belongs to your former manner of life and is corrupt through deceitful desires,¹⁷ is replaced by the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.¹⁸ As Paul (circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]¹⁹) wrote (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

The truth to be hearing with faith²⁰ is ( Ephesians 3:1-6 EXP18):

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

So, I’m understanding verse 6 as the conclusion of Paul’s introduction of his purpose as the captive of Christ Jesus: By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations, to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel. And behold, Jesus promised, I am with you always, to the end of the age.²¹

Tables comparing Ephesians 3:2, 3 and 3:5, 6 in the KJV and NET follow.

Ephesians 3:2, 3 (NET)	Ephesians 3:2, 3 (KJV)
if indeed you have heard of the stewardship of God’s grace that was given to me for you,	If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Ephesians 3:2 (NET Parallel Greek)	Ephesians 3:2 (Stephanus Textus Receptus)	Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας

that by revelation the mystery was made known to me, as I wrote before briefly.

How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)	Ephesians 3:3 (Stephanus Textus Receptus)	Ephesians 3:3 (Byzantine Majority Text)
[ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ	οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω	οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω

Ephesians 3:5, 6 (NET)	Ephesians 3:5, 6 (KJV)
(which was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit),	Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Ephesians 3:5 (NET Parallel Greek)	Ephesians 3:5 (Stephanus Textus Receptus)	Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι	ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι	ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι

namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)	Ephesians 3:6 (Stephanus Textus Receptus)	Ephesians 3:6 (Byzantine Majority Text)
εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου	ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου	ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου

Exploration, Part 19

Back to Exploration, Part 20

Back to Who is a Christian? Part 1

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε.

³ The NET parallel Greek text and NA²⁸ had ἐγνωρίσθη here, a 3^rd person singular form of γνωρίζω in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωρισεν (KJV: he made known) in the active voice.

⁴ The Stephanus Textus Receptus had εν here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA²⁸ did not.

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁷ The NET parallel Greek text and NA²⁸ had Ἰησοῦ following Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁸ “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online. The noun κυρίῳ is a form of κύριος in the dative case.

⁹ Ephesians 4:1a (ESV)

¹⁰ 1 John 4:18 (ESV)

¹¹ Acts 9:15, 16 (ESV)

¹² Ephesians 3:2 (NET)

¹³ Ephesians 3:13b (NET) Table

¹⁴ Romans 1:14, 15 (ESV)

¹⁵ Exodus 24:12b (NET) Table

¹⁶ Ephesians 2:15b, 16 (ESV)

¹⁷ Ephesians 4:22b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ Philippians 3:5, 6 (ESV)

²⁰ Galatians 3:2b (ESV)

²¹ Matthew 28:20b (ESV) Table

Exploration, Part 17

Posted on January 29, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 2:17-22 ESV).

And he² came and preached peace to you who were far off and peace to those who were near [Table]. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God [Table], built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord [Table]. In him you also are being built together into a dwelling place for God by the Spirit.

The Greek is: καὶ ἐλθὼν, And he came, εὐηγγελίσατο εἰρήνην, and preached peace, ὑμῖν τοῖς μακρὰν, to you who were far off, καὶ εἰρήνην τοῖς ἐγγύς, and peace to those who were near. The second instance of εἰρήνην is absent from the Byzantine Majority Text. If I adopt Maurice Robinson’s “view,” that the “Byzantine Priority…was the one that was considered the text from which the other text types or clusters derived over time,” I get: “And He came and preached peace to you, those far off (τοῖς μακρὰν) and those near (καὶ τοῖς ἐγγύς).”

And one of the scribes came up and heard Jesus and the Sadducees disputing with one another, and seeing that he answered them well, asked him (Mark 12:28-34 ESV):

“Which commandment is the most important of all?” Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one [Table]. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’³ [Table]. The second is this: ‘You shall love your neighbor as yourself.’⁴ There is no other commandment greater than these.” And the scribe said to him, “You are right, Teacher (καλῶς, διδάσκαλε). You have truly said that he is one, and there is no other besides him. And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices” [Table]. And when Jesus saw that he answered wisely, he said to him, “You are not far (οὐ μακρὰν) from the kingdom of God.” And after that no one dared to ask him any more questions.

Earlier in the 2^nd chapter of his letter to the Ephesians, Paul applied the concept far off to the Gentiles by means of the flesh, those called foreskin, and the concept near to those called the circumcision (by means of flesh made by hand).

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world [Table]. But now by means of Christ Jesus you, who at any time are far off (μακρὰν), have come into existence near at hand (ἐγγὺς) by means of Christ’s bloodshed.⁵

He recognized, however, that the more significant measure of far off and near was one’s affinity for the Word (Romans 10:5-13 ESV).

For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them⁶ [Table]. But the righteousness based on faith says, “Do not say in your heart,⁷ ‘Who will ascend into heaven?’”⁸ (that is, to bring Christ down) “or ‘Who will descend into the abyss?’”⁹ (that is, to bring Christ up from the dead). But what does it say? “The word is near (ἐγγύς) you, in your mouth and in your heart”¹⁰ (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone (πᾶς) who calls on the name of the Lord will be saved.”¹¹

One’s starting position as Gentile or Jew has little direct impact upon one’s affinity for the Word: So Jesus said to the Jews who had believed him,¹² John wrote. These were those called the circumcision (by means of flesh made by hand). Not only that, they were those who had believed Jesus. The Greek words translated who had believed are τοὺς πεπιστευκότας, a participle of πιστεύω in the perfect tense.

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect…Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.¹³

In other words, their faith was in full operation as Jesus’ spoke with them. Their status seems as near as anyone could imagine. Now consider their affinity for the Word as Jesus questions the value of their own estimations of their status (John 8:31-33 ESV):

So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]

Jesus described how one is born from above: abide in my word. He looked forward to the cross, and beyond the cross to Pentecost when the Holy Spirit would reside in them, after He had created the one new man. No, I don’t imagine that the Jews who had believed him (and continued in that faith) understood all of this at that particular moment. But the duplicity of their answer demonstrates that they realized He wasn’t talking about political freedom: We are offspring of Abraham and have never been enslaved to anyone. The Roman occupation of Israel was not quite the same expression of the Lord’s anger as the Babylonian conquest and captivity of Judah (2 Kings 24:20-25:26), but were they not Jews? Did they not chafe under Roman rule? Did they not hope for a Messiah to liberate them from it?

Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.”¹⁴ He was blunt and direct, and translating ὁ ποιῶν, the nominative present participle of ποιέω in the active voice, who practices corrupts and dilutes his meaning: “that everyone (πᾶς) who does (ὁ ποιῶν) sin the sin slave (τὴν ἁμαρτίαν δοῦλος) is.” What is born of the flesh is flesh, and what is born of the Spirit is spirit, Jesus said to Nicodemus. Do not be amazed that I said to you, ‘You must all be born from above.’¹⁵ The “sin slave” is synonymous with your old self (τὸν παλαιὸν ἄνθρωπον, e.g., the old human), which belongs to your former manner of life and is corrupt through deceitful desires.¹⁶ And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away (περιελεῖν, a form of περιαιρέω) sins.¹⁷

The slave does not remain in the house forever,¹⁸ Jesus continued. In other words, “the sin slave,” your old self, the old human does not have eternal life, not now, not ever, never. But, the son remains forever.¹⁹ The Son has eternal life: So if the Son sets you free, you will be free indeed.²⁰ How? “If you abide in my word…you will know the truth, and the truth will set you free.”²¹

Then the Truth began to address the difference between being offspring of Abraham (σπέρμα Ἀβραάμ) in the flesh and having Abraham as a father by means of the Spirit (John 8:37, 38 ESV).

I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. I speak of what I have seen with my Father, and you do what you have heard from your father” [Table].

The Jews who had believed him²² caught the drift of Jesus’ words, even as they rejected their truth: They answered him, “Abraham is our father.”²³ So Jesus put a very fine point on the meaning of having Abraham as a father (John 8:39b-41a ESV).

Jesus said to them, “If you were Abraham’s children, you would be doing the works Abraham did [Table], but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. You are doing the works your father did” [Table].

This is an opportune moment to reconsider the words Jesus spoke that the Jews who had believed him heard with faith (John 8:21b-30 ESV).

“I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.” So the Jews said, “Will he kill himself, since he says, ‘Where I am going, you cannot come’?” He said²⁴ to them, “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.” So they said to him, “Who are you?” Jesus said to them, “Just what I have been telling you from the beginning. I have much to say about you and much to judge, but he who sent me is true, and I declare to the world what I have heard from him” [Table]. They did not understand that he had been speaking to them about the Father. So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me [Table]. And he who sent me is with me. He has not left me alone, for I always do the things that are pleasing to him” [Table]. As he was saying these things (Ταῦτα), many believed in him.

You are from below; I am from above; You are of this world; I am not of this world, were some of the words the Jews who had believed him heard when they believed. Their defensive response to Jesus indicates that they grasped his meaning, at least in part (John 8:41b ESV).

They said to him, “We were not born of sexual immorality. We have one Father—even God” [Table].

So Jesus explained what it means to be born of God (John 8:42 ESV).

Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me [Table].

Then He explained what it means to be from below, of this world (John 8:43-47 ESV).

Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do (θέλετε ποιεῖν; literally “you want to do”) your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies [Table]. But because I tell the truth, you do not believe me. Which one of you convicts me of sin? If I tell the truth, why do you not believe me? [Table] Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”

In other words, though they might be considered near as Jews, their lack of affinity for the Word of God demonstrates how far off they actually were. This is the unbridgeable distance that makes the nearness of the circumcised relative to Gentiles relatively insignificant: For He, He is our peace: who has made the both one²⁵ (Romans 3:9-12 ESV):

What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one”²⁶ [Table].

The “sin slave,” your old self (τὸν παλαιὸν ἄνθρωπον, e.g., the old human), which belongs to your former manner of life and is corrupt through deceitful desires²⁷ is persistent in its defense of itself, hell-bent to kick against the goads.

Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.

Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.

It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate,
I am the captain of my soul.²⁸

“Who then can be saved?” Jesus’ astonished disciples exclaimed after He described the difficulty of entering the kingdom of heaven. But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”²⁹ “And I, when I am lifted up from the earth, will draw all people to myself.”³⁰ And they have conquered [the great dragon…that ancient serpent, who is called the devil and Satan, the deceiver of the whole world³¹] by the blood of the Lamb and by the word of their testimony, for they loved not their lives (τὴν ψυχὴν αὐτῶν) even unto death.³²

Translating τὴν ψυχὴν αὐτῶν their lives focuses too much attention on the flesh. Let’s not use the devil’s abuse of God’s children as the key to interpreting Jesus’ words. Only αὐτῶν is plural: they loved not their soul—“the sin slave,” your old self (τὸν παλαιὸν ἄνθρωπον, e.g., the old human), which belongs to your former manner of life and is corrupt through deceitful desires³³—even unto death. As Jesus said (John 12:25 ESV):

Whoever loves his life (τὴν ψυχὴν αὐτοῦ; literally “his soul from below, of this world”) loses it, and whoever hates his life (τὴν ψυχὴν αὐτοῦ; literally “his soul from below”) in this world will keep it for eternal life [Table].

Ephesians 2:18 and 2:19 continued: ὅτι δι᾿ αὐτοῦ, For through him, ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι, we both have access (or “we have access, the both,”), ἐν ἑνὶ πνεύματι, in one Spirit (or “by means of one Spirit”), πρὸς τὸν πατέρα, to the Father. Αρα οὖν, So then, οὐκέτι, no longer, ἐστὲ ξένοι καὶ πάροικοι, you are strangers and aliens (or “are you strangers and aliens”), ἀλλὰ ἐστὲ, but you are, συμπολῖται τῶν ἁγίων, fellow citizens with the saints (or “fellow-citizens of the holy”), καὶ οἰκεῖοι, and members of the household, τοῦ θεοῦ, of God. In other words you are: the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.³⁴

Thus far the truth to be hearing with faith³⁵ is: And he came and preached peace to you who were far off and peace to those who were near. For through him we have access, the both, by means of one Spirit to the Father. So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God, Ἐποικοδομηθέντες, built (or “having been built”), ἐπὶ τῷ θεμελίῳ, on the foundation (or “by means of the foundation”), τῶν ἀποστόλων καὶ προφητῶν, of the apostles and prophets, ὄντος, being, ἀκρογωνιαίου, the cornerstone, αὐτοῦ, himself, Χριστοῦ Ἰησοῦ, Christ Jesus, ἐν ᾧ, in whom (or “by means of whom”), πᾶσα οἰκοδομὴ, the whole structure, συναρμολογουμένη, being joined together, αὔξει εἰς ναὸν ἅγιον, grows into a holy temple, ἐν κυρίῳ, in the Lord (or “by means of the Lord”); ἐν ᾧ καὶ, In him also (or “By means of whom also”), ὑμεῖς συνοικοδομεῖσθε, you are being built together, εἰς κατοικητήριον τοῦ θεοῦ, into a dwelling place for God (or “into a dwelling-place of God,” or “into God’s dwelling-place”), ἐν πνεύματι, by the Spirit (or “by means of the Spirit”).

To review Ephesians 2, consider first the multiplexed truths of the dative case (Ephesians 2:1-3 EXP14):

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,³⁶ and a new self, created after the likeness of God in true righteousness and holiness³⁷) are dead (ὄντας νεκροὺς; or “being dead”) by means of your trespasses and sins [Table] by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest [Table].

And you (a new self, created after the likeness of God in true righteousness and holiness³⁸) are dead (ὄντας νεκροὺς; or “being dead”) to your trespasses and sins [Table] by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest [Table].

But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus [Table]. For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift [Table], not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we may walk.³⁹

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world [Table]. But now by means of Christ Jesus you, who at any time [by means of the flesh, by means of that time] are far off, have come into existence near at hand by means of Christ’s bloodshed.⁴⁰

For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas in order that He might create by means of himself the two into one new human, making peace [Table], and might reconcile the both by means of one body to God (by means of God) through the cross, having killed the hostility by means of Him.⁴¹

The truth to be hearing with faith⁴² is (Ephesians 2:17-22 EXP17):

And he came and preached peace to you who were far off and peace to those who were near [Table]. For through him we have access, the both, by means of one Spirit to the Father. So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Tables comparing John 8:21 and 8:23 in the KJV and NET follow.

John 8:21 (NET)	John 8:21 (KJV)
Then Jesus said to them again, “I am going away, and you will look for me but will die in your sin. Where I am going you cannot come.”	Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

John 8:21 (NET Parallel Greek)	John 8:21 (Stephanus Textus Receptus)	John 8:21 (Byzantine Majority Text)
Εἶπεν οὖν πάλιν αὐτοῖς· ἐγὼ ὑπάγω καὶ ζητήσετε με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν	ειπεν ουν παλιν αυτοις ο ιησους εγω υπαγω και ζητησετε με και εν τη αμαρτια υμων αποθανεισθε οπου εγω υπαγω υμεις ου δυνασθε ελθειν	ειπεν ουν παλιν αυτοις ο ιησους εγω υπαγω και ζητησετε με και εν τη αμαρτια υμων αποθανεισθε οπου εγω υπαγω υμεις ου δυνασθε ελθειν

John 8:23 (NET)	John 8:23 (KJV)
Jesus replied, “You people are from below; I am from above. You people are from this world; I am not from this world.	And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.

John 8:23 (NET Parallel Greek)	John 8:23 (Stephanus Textus Receptus)	John 8:23 (Byzantine Majority Text)
καὶ ἔλεγεν αὐτοῖς· ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου	και ειπεν αυτοις υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ του κοσμου τουτου εστε εγω ουκ ειμι εκ του κοσμου τουτου	και ειπεν αυτοις υμεις εκ των κατω εστε εγω εκ των ανω ειμι υμεις εκ του κοσμου τουτου εστε εγω ουκ ειμι εκ του κοσμου τουτου

Exploration, Part 18

Back to Justice and Mercy Revisited, Part 3

¹ Galatians 3:2b (ESV)

² But now by means of Christ Jesus you, who at any time are far off, have come into existence near at hand by means of Christ’s bloodshed (Ephesians 2:13 EXP15).

³ See Atonement, Part 5 and The Day of the Lord, Part 8 for tables comparing the Greek of Jesus’ quotation to that of the Septuagint.

⁴ See The Day of the Lord, Part 8 for a table comparing the Greek of Jesus’ quotation to that of the Septuagint.

⁵ Ephesians 2:11-13 EXP15

⁶ See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

⁷ See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

⁸ See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

⁹ See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

¹⁰ See Romans, Part 13 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

¹¹ See Romans, Part 38 for a table comparing the Greek of Paul’s quotation to that of the Septuagint.

¹² John 8:31a (ESV)

¹³ From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹⁴ John 8:34 (ESV)

¹⁵ John 3:6, 7 (NET)

¹⁶ Ephesians 4:22b (ESV)

¹⁷ Hebrews 10:11 (ESV)

¹⁸ John 8:35a (ESV)

¹⁹ John 8:35b (ESV)

²⁰ John 8:36 (ESV)

²¹ John 8:31b, 32 (ESV)

²² John 8:31a (ESV)

²³ John 8:39a (ESV) Table

²⁴ The NET parallel Greek text and NA²⁸ had ἔλεγεν here, a form of λέγω in the imperfect tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπεν in the 2^nd aorist tense.

²⁵ Ephesians 2:14a (EXP16) Detail 1, Detail 2

²⁶ See Hannah’s Prayer, Part 1 for a detailed consideration of Paul’s quotation/allusion.

²⁷ Ephesians 4:22b (ESV)

²⁸ Invictus, by William Ernest Henley

²⁹ Matthew 19:25b, 26 (ESV) Table

³⁰ John 12:32 (ESV)

³¹ Revelation 12:9 (ESV) Table

³² Revelation 12:11 (ESV)

³³ Ephesians 4:22b (ESV)

³⁴ Ephesians 4:24b (ESV)

³⁵ Galatians 3:2b (ESV)

³⁶ Ephesians 4:22b (ESV)

³⁷ Ephesians 4:24b (ESV)

³⁸ Ephesians 4:24b (ESV)

³⁹ Ephesians 2:4-10 (EXP14)

⁴⁰ Ephesians 2:11-13 (EXP15)

⁴¹ Ephesians 2:14-16 (EXP16)

⁴² Galatians 3:2b (ESV)

Exploration, Part 16

Posted on December 11, 2025 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians. Another essay concluded with (Ephesians 2:11-13 EXP15):

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world [Table]. But now by means of Christ Jesus you, who at any time are far off, have come into existence near at hand by means of Christ’s bloodshed.

Paul continued (Ephesians 2:14-16 ESV):

For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself² one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.

The Greek is: Αὐτὸς γάρ, For himself (literally, “For He”), ἐστιν, he is, ἡ εἰρήνη ἡμῶν, our peace. The 3^rd person singular verb ἐστιν translates he is as the personal pronoun αὐτός (ESV: himself) adds emphasis. I chose He to remind me that αὐτός is in the nominative case: “For He, He is our peace.”

In one sense, this is a simple practical statement, the fruit of the Spirit is love, joy, peace (εἰρήνη). It is also profound. Jesus said, (Matthew 10:34-36 ESV):

Do not think that I have come to bring peace (εἰρήνην, a form of εἰρήνη) to the earth. I have not come to bring peace (εἰρήνην, a form of εἰρήνη), but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies (ἐχθροὶ, a form of ἐχθρός) will be those of his own household [Table].³

This seems like an odd thing for the Prince of Peace to say.

Masoretic Text		Septuagint
Isaiah 9:6, 7 (Tanakh/KJV)	Isaiah 9:6, 7 (NET)	Isaiah 9:6, 7 (NETS)	Isaiah 9:6, 7 (English Elpenor)
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace (שָׁלֽוֹם).	For a child has been born to us, a son has been given to us. He shoulders responsibility and is called Wonderful Adviser, Mighty God, Everlasting Father, Prince of Peace (šālôm, שלום).	because a child was born for us, a son also given to us, whose sovereignty was upon his shoulder, and he is named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him.	For a child is born to us, and a son is given to us, whose government is upon his shoulder, and his name is called the Messenger of great counsel, < Wonderful Counsellor, Mighty God, Potentate, Prince of Peace (εἰρήνης), Father of the Age to come >: for I will bring peace upon the princes, and health to him.
Of the increase of his government and peace (וּלְשָׁל֣וֹם) there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.	His dominion will be vast, and he will bring immeasurable prosperity (šālôm, ולשלום). He will rule on David’s throne and over David’s kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The zeal of the Lord of Heaven’s Armies will accomplish this.	His sovereignty is great, and his peace (τῆς εἰρήνης αὐτοῦ) has no boundary upon the throne of Dauid and his kingdom, to make it prosper and to uphold it with righteousness and with judgment from this time onward and forevermore. The zeal of the Lord Sabbaoth will do these things.	His government shall be great, and of his peace (τῆς εἰρήνης αὐτοῦ) there is no end: [it shall be] upon the throne of David, and [upon] his kingdom, to establish it, and to support [it] with judgment and with righteousness, from henceforth and forever. The zeal of the Lord of hosts shall perform this.

A comparison of the English translations of identical Hebrew word strings found in Isaiah 9:6, 7 (9:5, 6) from the ESV and The Complete Jewish Bible follows:

Isaiah 9:6, 7 (ESV)

Isaiah 9:5, 6 (The Complete Jewish Bible)

For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.

For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, “the prince of peace.” To him who increases the authority, and for peace without end, on David’s throne and on his kingdom, to establish it and to support it with justice and with righteousness; from now and to eternity, the zeal of the Lord of Hosts shall accomplish this.

The Prince of Peace comes to bring peace without end. The difficulty seems to arise from translating two occurrences of βαλεῖν in Matthew 10:34 to bring. It is a form of βάλλω: “to throw, cast, thrust; to put, place, lay, set up (a mound); to pour; to rush (intrans.); to send forth (roots).” The same word was translated throw it in Jesus’ second response to a Canaanite woman’s request for healing of her demon-possessed daughter (Matthew 15:21-28 ESV).

And Jesus went away from there and withdrew to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us” [Table]. He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me” [Table]. And he answered, “It is not right (καλὸν, a form of καλός; e.g., beautiful) to take the children’s bread and throw it (βαλεῖν, a form of βάλλω) to the dogs.”⁴ She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “O woman, great is your faith! Let it be done for you as you desire (θέλεις, a form of θέλω).” And her daughter was healed instantly.

Behold, the hour is coming, Jesus clarified the relationship of his peace and faith for his disciples, indeed it⁵ has come, when you will be scattered (σκορπισθῆτε, a form of σκορπίζω), each to his own home, and will leave me⁶ alone. Yet I am not alone, for the Father is with me. I have said these things to you, that in me (ἐν ἐμοὶ; or, “by means of me”) you may have peace (εἰρήνην ἔχητε).⁷ In the world (ἐν τῷ κόσμῳ, or “by means of the world”)⁸ you will have tribulation. But take heart; I have overcome the world.⁹ In other words, believing Jesus’ words about them—you will be scattered, each to his own home, and will leave me alone—rather than arguing that they were better—more faithful—than that, Jesus’ disciples could have shared his peace as they scattered, rather than being confronted with the proof of their lying hearts.

But perhaps they learned something from that experience, as Paul did from his (Romans 7:15, 18b, 19 ESV):

I do not understand my own actions. For I do not do what I want (θέλω), but I do the very thing I hate…I have the desire (θέλειν, another form of θέλω) to do what is right, but not the ability to carry it out. For I do not do the good I want (θέλω), but the evil I do not want (θέλω) is what I keep on doing [Table].

In all fairness, Jesus’ peace was directly related to fervently expressing his desire, not to be tortured to death, to his Father in prayer. Yet still He prayed, not my will (τὸ θέλημα μου), but yours, be done.¹⁰ His disciples had the same opportunity to express their desires, to be bold faithful followers of the Lord Jesus, and their own willingness to submit their wills to God’s will, but they slept instead. My purpose here is to understand how He is our peace in a world of tribulation, not to criticize Jesus’ disciples. I’m nearly seventy-two-years-old and am only occasionally as present in the moment as I am suggesting they might have been, despite having the indwelling Holy Spirit of God and the whole Bible at my disposal.

And his disciples did fulfill the prophetic word of Jesus (and the prophet) after Jesus said (Matthew 26:53-56a ESV):

“Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [Table] But how then should the Scriptures be fulfilled, that it must be so?” At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me [Table]. But all this has taken place that the Scriptures of the prophets might be fulfilled.”

Then all the disciples left him and fled.¹¹ As much as I might wish that Jesus’ words brought them to their senses, that they hurried away to fulfill the prophets’ words, I’m skeptical and suspect that their divided hearts feared those who kill the body but cannot kill the soul, more than him (e.g., Jesus) who can destroy both soul and body in hell (γεέννῃ, or “by means of hell”).¹²

Again, my point is not to criticize Jesus’ disciples but to use the Gospel narratives to contrast who they were before his crucifixion, resurrection, ascension and their receiving of the promised indwelling Holy Spirit, and the book of Acts to recognize who they became after. (Frankly, I prefer not to be compared to them at all, though I recognize the same indwelling Holy Spirit in me, causing me to see the transformation He worked in them and leading me on to be more like them.)

Ephesians 2:14 continued: ὁ ποιήσας, who has made, τὰ ἀμφότερα ἓν, us both one (literally, “the both one”; e.g., Gentiles…those called foreskin, and those called the circumcision), καὶ, and, τὸ μεσότοιχον τοῦ φραγμοῦ, the dividing wall, λύσας, has broken down, τὴν ἔχθραν, of hostility (literally, “the hostility”), ἐν τῇ σαρκὶ αὐτοῦ, in his flesh (or “by means of his flesh”). Three different English translations of καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας follow:

Ephesians 2:14c (ESV)	Ephesians 2:14c (NET)	Ephesians 2:14c (KJV)
and has broken down…the dividing wall	and who destroyed the middle wall of partition	and hath broken down the middle wall of partition between us;

These English translations change some with the addition of the words which follow those above: τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ.

Ephesians 2:14cd (ESV)	Ephesians 2:14cd, 15b (NET)	Ephesians 2:14c, 15b (KJV)
and has broken down in his flesh the dividing wall of hostility	and who destroyed the middle wall of partition, the hostility, …in his flesh	and hath broken down the middle wall of partition between us; …in his flesh the enmity

It slows me down and prompts me to wonder what καὶ, and (ESV, NET, KJV), means here. All three translations render τὸ μεσότοιχον, the dividing wall (ESV, though this is more likely the translation of τὸ μεσότοιχον τοῦ φραγμοῦ), the middle wall (NET, KJV), in the accusative case as the direct object of the nominative participle λύσας. Both τὸ and μεσότοιχον might be understood in the nominative case as well. I want to consider that possibility if for no other reason than to reject it.

So, if τὸ μεσότοιχον was intended as the subject of its own clause, it needs to do something.

…who has made the both one and the middle wall of partition has broken down the hostility.

Here, and coordinates two relatively independent clauses. The direct object of the second clause, τὴν ἔχθραν, the hostility, is in the accusative case. It fits grammatically, but whose hostility? What hostility is broken down by a middle wall of partition? “For He, He is our peace, who has made the both one and good fences make good neighbors”? If I add ἐν τῇ σαρκὶ αὐτοῦ, in his flesh, to this word string, things get very strange.

…who has made the both one and the middle wall of partition has broken down the hostility in his flesh.

The second independent clause sounds like the opposite of the truth. Frankly, I would feel better understanding the middle wall as the subject of its own independent clause if it were followed by a verb like λύσῃ or ἔλυσε rather than a nominative participle λύσας, like ποιήσας, has made (ESV), in the previous clause. And that’s a good clue to accepting that τὸ μεσότοιχον, the dividing wall (ESV), the middle wall (NET, KJV), should probably be understood in the accusative case.

The translators of the NET did something interesting: and who destroyed the middle wall of partition. With the addition of the pronoun who, they brought the article ὁ across the conjunction and (καὶ), yielding ὁ λύσας to mirror ὁ ποιήσας, who has made, in the clause preceding the conjunction. They may have been on to something. But why stop at ὁ?

For He, He is our peace, who has made the both one and who has made the middle wall of partition.

Here, and indicates a second dependent clause. But now what do I do with the nominative participle λύσας? I could treat it like the verbal adjective that it is.

For He, He is our peace, who has made the both one and who has made the broken down (ESV, KJV), (or) the destroyed (NET), middle wall of partition.

That the Lord made this middle wall of partition is a given.

Masoretic Text		Septuagint
Leviticus 20:26 (Tanakh) Table	Leviticus 20:26 (NET)	Leviticus 20:26 (NETS) Table	Leviticus 20:26 (English Elpenor)
And ye shall be holy unto Me; for I HaShem am holy, and have set you apart from the peoples (הָֽעַמִּ֖ים), that ye should be Mine.	You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples (ʿam, העמים) to be mine.	And you shall be holy to me, for I the Lord your God am holy, who has separated you from all the nations (πάντων τῶν ἐθνῶν) to be mine.	And ye shall be holy to me; because I the Lord your God [am] holy, who separated you from all nations (πάντων τῶν ἐθνῶν), to be mine.

And Israel, notorious for desiring to be like all the nations, has attempted to break down this dividing wall or destroy this middle wall of partition (1 Samuel 8:4-8 ESV).

Then all the elders of Israel gathered together and came to Samuel at Ramah and said to him, “Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations (gôy, הַגּוֹיִם; Septuagint: ἔθνη).” But the thing displeased Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the Lord. And the Lord said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them [Table]. According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you [Table].

And the Lord spoke through the prophet Ezekiel:

“Therefore say to the house of Israel, Thus says the Lord God: Will you defile yourselves after the manner of your fathers and go whoring after their detestable things? When you present your gifts and offer up your children in fire, you defile yourselves with all your idols to this day. And shall I be inquired of by you, O house of Israel? As I live, declares the Lord God, I will not be inquired of by you.

“What is in your mind shall never happen—the thought, ‘Let us be like the nations (gôy, כַגּוֹיִם; Septuagint: τὰ ἔθνη), like the tribes of the countries, and worship wood and stone.’¹³

A broken down (ESV, KJV) middle wall of partition corresponds to the nuanced relationship Paul described, though destroyed (NET) is a bit overstated (Romans 11:28-32 ESV).

As regards the gospel, they¹⁴ are enemies (ἐχθροὶ, a form of ἐχθρός) for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy [Table]. For God has consigned all (τοὺς πάντας, “the all,” “them all,” rather than τὰ ἀμφότερα, “the both”) to disobedience, that he may have mercy on all (τοὺς πάντας, “the all,” “them all,” rather than τὰ ἀμφότερα, “the both”).

I liked the ESV rendering of Ephesians 2:14bc: who has made us both one and has broken down in his flesh the dividing wall of hostility. Then I looked at it in Greek and noticed that the translators had rendered τὴν ἔχθραν, the hostility, in the accusative case as if it were in the genitive case, of hostility. I asked, Is that what You meant? The path He led me on (as recorded above) alerted me to some aspects of the importance of “beloved enemies.”

The “beloved enemies” who translated the Hebrew—and the wondrous adviser, the mighty God, the everlasting Father, called his name, “the prince of peace”¹⁵—rather than—and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace¹⁶—could become overly persuasive apart from their status as “beloved enemies.” Even the “beloved enemies” who translated the Septuagint struggled with this Hebrew text (see table above). A son called Mighty God, Everlasting Father sounds wrong to monotheists until one meets the Lord Jesus Christ and knows Him personally.

Though they didn’t use the word who, the ESV and KJV translators have effectively brought the article ὁ across the and (καὶ) to the next clause: and [who] has broken down (ESV), and [who] hath broken down (KJV). But only the ESV translators brought τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ back across the nominative participle λύσας into the preceding clause.

Ephesians 2:14cd (NA²⁸)	Ephesians 2:14cd (NET Parallel Greek)	Ephesians 2:14c, 15a (Stephanus Textus Receptus)
καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ	καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ	και το μεσοτοιχον του φραγμου λυσας την εχθραν εν τη σαρκι αυτου
Ephesians 2:14cd (ESV)	Ephesians 2:14cd, 15b (NET)	Ephesians 2:14c, 15b (KJV)
and has broken down in his flesh the dividing wall of hostility	and who destroyed the middle wall of partition, the hostility, …in his flesh	and hath broken down the middle wall of partition between us; …in his flesh the enmity

I favor treating the next phrase in the accusative case, τὴν ἔχθραν, as the beginning of a third dependent clause, second in the list following καὶ, another direct object of ὁ ποιήσας, who has made.

…who has made the hostility by means of his flesh…

This rendering clarifies the hostility (Matthew 26:57, 59-68).

Then those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered…Now the chief priests¹⁷ and the whole council were seeking false testimony against Jesus that they might put him to death, but they found none, though many false witnesses came forward.¹⁸ At last two¹⁹ came forward and said,²⁰ “This man said, ‘I am able to destroy the temple of God, and to rebuild it²¹ in three days.’” And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?” But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God” [Table]. Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. What is your judgment?” They answered, “He deserves death” [Table] Then they spit in his face and struck him. And some slapped²² him, saying, “Prophesy to us, you Christ! Who is it that struck you?”

John didn’t soft pedal the hostility engendered by Jesus’ flesh (1 John 4:1-6 ESV).

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already [Table]. Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world. They are from the world; therefore they speak from the world, and the world listens to them. We are from God (ἡμεῖς ἐκ τοῦ θεοῦ ἐσμεν, or “We from God exist”). Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error.

Ephesians 2:15 continued: τὸν νόμον τῶν ἐντολῶν, the law of commandments, ἐν δόγμασιν καταργήσας, expressed in ordinances by abolishing. Clearly, the ESV word order seemed to make more sense: by abolishing the law of commandments expressed in ordinances. Translating καταργήσας by abolishing sounds wrong to me, however.

The plural noun δόγμασιν which precedes καταργήσας is in the dative case and might be understood as the means by which something was accomplished, but καταργήσας is a singular participle in the nominative case. So, I’m inclined to drop by, leaving: abolishing the law of commandments expressed in ordinances. But καταργήσας is in the aorist rather than the present tense. So, I’m inclined to treat this clause as a fourth dependent clause, third in the list following καὶ, another direct object of ὁ ποιήσας, and to treat καταργήσας as a verbal adjective describing the state of the law of commandments by means of δόγμασιν.

…who has made the law of commandments abolished by means of ordinances…

A translators’ note (29) in the NET makes a fairly strong case for the word nullify as a translation of καταργήσας:

Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV84), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargeō) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

That gives me: “who has made the law of commandments nullified by means of ordinances,” or “by means of ordinances nullified” for a word order identical to the Greek: ἐν δόγμασιν καταργήσας. The plural noun δόγμασιν is a neuter form of δόγμα, dogma, in the dative case, “nullified by means of dogmas”: “a doctrine or body of doctrines concerning faith or morals formally stated and authoritatively proclaimed by a church.”²³ In other words: “who has made the law of commandments (e.g., promises to be pursued by faith) nullified by means of dogmas” (which incite people to pursue a law that would lead to righteousness…as if it were based on works).

As Paul wrote (Romans 9:31, 32 ESV):

Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone [Table].

That the Lord made the law of commandments is a given (Exodus 20). And pursuing righteousness as if it were based on works was the upshot of the partial hardening [that] has come upon Israel, until the fullness of the Gentiles has come in.²⁴

For by people of strange lips and with a foreign tongue the Lord will speak to this people, to whom he has said, “This is rest; give rest to the weary; and this is repose”; yet they would not hear. And the word of the Lord will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little, that they may go, and fall backward, and be broken, and snared, and taken.²⁵

What I have, then, in relatively few words is another²⁶ of Paul’s panoramic history lessons: “For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas” ἵνα, that (or “in order that”), τοὺς δύο, the two, κτίσῃ ἐν αὐτῷ, he might create in himself (or “He might create by means of himself”), εἰς ἕνα καινὸν ἄνθρωπον, “into” one new man (or “into one new human”), ποιῶν εἰρήνην, making peace (Ephesians 2:14, 15 EXP16):

For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas in order that He might create by means of himself the two into one new human, making peace.

Laid out like this I’m more inclined to understand the both who [He] has made one (ὁ ποιήσας) differently from the two He might create (κτίσῃ, a form of κτίζω) into one new human (εἰς ἕνα καινὸν ἄνθρωπον). The former one is probably more akin to Paul’s insight that all, both Jews and Greeks, are under sin,²⁷ while the latter one is the sum total of all who did receive him (e.g., Jesus: The true light, which gives light to everyone²⁸), who believed in his name, [who were given] the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God²⁹: the new self (τὸν καινὸν ἄνθρωπον), created (κτισθέντα, a participle of κτίζω) after the likeness of God in true righteousness and holiness.³⁰ And remember, the verb κτίσῃ, He might create, a form of κτίζω in the subjunctive mood is both the result and the purpose of the list of things the Lord has made:

…if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.³¹

This one new human (ἕνα καινὸν ἄνθρωπον) is happening, no matter what I see with my eyes or imagine in my mind: For God has consigned all to disobedience, that (ἵνα) he may have mercy (ἐλεήσῃ, a form of ἐλεέω in the subjunctive mood) on all (τοὺς πάντας, “the all,” “them all”).³²

Ephesians 2:16 continued: καὶ ἀποκαταλλάξῃ, and might reconcile, τοὺς ἀμφοτέρους, us both (literally “the both”), ἐν ἑνὶ σώματι, in one body (or “by means of one body”), τῷ θεῷ, to God (or “by means of God”), διὰ τοῦ σταυροῦ, through the cross, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ, thereby killing the hostility (or “having killed the hostility by means of Him”). The ESV translators seem to have understood ἀποκτείνας in the present tense rather than the aorist tense.

For He, He is our peace: who has made the both one, and who has made the broken down middle wall of partition, who has made the hostility by means of his flesh, who has made the law of commandments nullified by means of dogmas in order that He might create by means of himself the two into one new human, making peace, and might reconcile the both by means of one body to God (by means of God) through the cross, having killed the hostility by means of Him (ἐν αὐτῷ).³³

The ESV translators chose thereby for ἐν αὐτῷ. While it encourages me that their customary translation in him means “by means of Him,” it gives me pause to wonder why they chose thereby here. Did they understand αὐτῷ as a neuter, it, referencing the cross? Though the article τοῦ, the, can be neuter, σταυροῦ, cross, is masculine. Were they concerned that in him raised too many questions to whom him might refer? Truly, ἐν αὐτῷ here refers to God the Father, God the Son, through God the indwelling Holy Spirit, and all that He, the One God, has done.

For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift, not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we (e.g., the one new human) may walk.³⁴

According to a note (80) in the NET Jesus alluded to Psalm 110:1 in Matthew 26:64. The following table compares the Greek of that allusion with the Septuagint.

Matthew 26:64c (NET Parallel Greek)	Psalm 110:1b (Septuagint BLB) Table	Psalm 110:1b (Septuagint Elpenor)
καθήμενον ἐκ δεξιῶν	κάθου ἐκ δεξιῶν μου	κάθου ἐκ δεξιῶν μου
Matthew 26:64c (NET)	Psalm 110:1b (NETS)	Psalm 110:1b (English Elpenor)
sitting at the right hand	Sit on my right hand	Sit thou on my right hand

According to a note (82) in the NET Jesus alluded to Daniel 7:13 in Matthew 26:64. The following table compares the Greek of that allusion with the Septuagint.

Matthew 26:64d (NET Parallel Greek)	Daniel 7:13b (Septuagint BLB) Table	Daniel 7:13b (Septuagint Elpenor)
τὸν υἱὸν τοῦ ἀνθρώπου…ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν	μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν
Matthew 26:64d (NET)	Daniel 7:13b (NETS)	Daniel 7:13b (English Elpenor)
the Son of Man…coming on the clouds of heaven.	as it were a son of man coming with the clouds of heaven	coming with the clouds of heaven as the Son of man

Tables comparing Isaiah 9:6; 9:7; 1 Samuel 8:4; 8:5; 8:6; Ezekiel 20:30; 20:31; 20:32; Isaiah 28:11; 28:12 and 28:13 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 9:6; 9:7; 1 Samuel (Reigns, Kings) 8:4; 8:5; 8:6; Ezekiel 20:30; 20:31; 20:32; Isaiah 28:11; 28:12 and 28:13 in the Septuagint (BLB and Elpenor), and comparing Ephesians 2:15; John 16:32; Matthew 26:59-61 and 26:67 in the KJV and NET follow.

Isaiah 9:6 (Tanakh)	Isaiah 9:6 (KJV)	Isaiah 9:6 (NET)
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.	For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.	For a child has been born to us, a son has been given to us. He shoulders responsibility and is called Wonderful Adviser, Mighty God, Everlasting Father, Prince of Peace.

Isaiah 9:6 (Septuagint BLB)	Isaiah 9:6 (Septuagint Elpenor)
ὅτι παιδίον ἐγεννήθη ἡμῖν υἱὸς καὶ ἐδόθη ἡμῖν οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας εἰρήνην καὶ ὑγίειαν αὐτῷ	ὅτι παιδίον ἐγενήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγεννήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελoς, < θαυμαστὸς σύμβουλος, Θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος· >: ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν αὐτῷ
Isaiah 9:6 (NETS)	Isaiah 9:6 (English Elpenor)
because a child was born for us, a son also given to us, whose sovereignty was upon his shoulder, and he is named Messenger of Great Counsel, for I will bring peace upon the rulers, peace and health to him.	For a child is born to us, and a son is given to us, whose government is upon his shoulder, and his name is called the Messenger of great counsel, < Wonderful Counsellor, Mighty God, Potentate, Prince of Peace, Father of the Age to come >: for I will bring peace upon the princes, and health to him.

Isaiah 9:7 (Tanakh)	Isaiah 9:7 (KJV)	Isaiah 9:7 (NET)
Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.	Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.	His dominion will be vast, and he will bring immeasurable prosperity. He will rule on David’s throne and over David’s kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The zeal of the Lord of Heaven’s Armies will accomplish this.

Isaiah 9:7 (Septuagint BLB)	Isaiah 9:7 (Septuagint Elpenor)
μεγάλη ἡ ἀρχὴ αὐτοῦ καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον Δαυιδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι αὐτῆς ἐν δικαιοσύνῃ καὶ ἐν κρίματι ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα χρόνον ὁ ζῆλος κυρίου σαβαωθ ποιήσει ταῦτα	μεγάλη ἡ ἀρχὴ αὐτοῦ, καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον ἐπὶ τὸν θρόνον Δαυὶδ καὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν καὶ ἀντιλαβέσθαι αὐτῆς ἐν κρίματι καὶ ἐν δικαιοσύνῃ ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα· ὁ ζῆλος Κυρίου σαβαὼθ ποιήσει ταῦτα
Isaiah 9:7 (NETS)	Isaiah 9:7 (English Elpenor)
His sovereignty is great, and his peace has no boundary upon the throne of Dauid and his kingdom, to make it prosper and to uphold it with righteousness and with judgment from this time onward and forevermore. The zeal of the Lord Sabbaoth will do these things.	His government shall be great, and of his peace there is no end: [it shall be] upon the throne of David, and [upon] his kingdom, to establish it, and to support [it] with judgment and with righteousness, from henceforth and forever. The zeal of the Lord of hosts shall perform this.

1 Samuel 8:4 (Tanakh)	1 Samuel 8:4 (KJV)	1 Samuel 8:4 (NET)
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah.	Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,	So all the elders of Israel gathered together and approached Samuel at Ramah.

1 Samuel 8:4 (Septuagint BLB)	1 Kings 8:4 (Septuagint Elpenor)
καὶ συναθροίζονται ἄνδρες Ισραηλ καὶ παραγίνονται εἰς Αρμαθαιμ πρὸς Σαμουηλ	καὶ συναθροίζονται ἄνδρες ᾿Ισραὴλ καὶ παραγίνονται εἰς ᾿Αρμαθαὶμ πρὸς Σαμουὴλ
1 Reigns 8:4 (NETS)	1 Kings 8:4 (English Elpenor)
And the men of Israel gathered together and came to Harmathaim to Samouel	And the men of Israel gather themselves together, and come to Armathaim to Samuel,

1 Samuel 8:5 (Tanakh)	1 Samuel 8:5 (KJV)	1 Samuel 8:5 (NET)
And they said unto him: ‘Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.’	And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.	They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead us, just like all the other nations have.”

1 Samuel 8:5 (Septuagint BLB)	1 Kings 8:5 (Septuagint Elpenor)
καὶ εἶπαν αὐτῷ ἰδοὺ σὺ γεγήρακας καὶ οἱ υἱοί σου οὐ πορεύονται ἐν τῇ ὁδῷ σου καὶ νῦν κατάστησον ἐφ᾽ ἡμᾶς βασιλέα δικάζειν ἡμᾶς καθὰ καὶ τὰ λοιπὰ ἔθνη	καὶ εἶπαν αὐτῷ· ἰδοὺ σὺ γεγήρακας, καὶ οἱ υἱοί σου οὐ πορεύονται ἐν τῇ ὁδῷ σου· καὶ νῦν κατάστησον ἐφ᾿ ἡμᾶς βασιλέα δικάζειν ἡμᾶς, καθὰ καὶ τὰ λοιπὰ ἔθνη
1 Reigns 8:5 (NETS)	1 Kings 8:5 (English Elpenor)
and said to him, “You are old, and your sons do not go in your way, and now appoint over us a king to judge us just like all the nations.”	and they said to him, Behold, thou art grown old, and thy sons walk not in thy way; and now set over us a king to judge us as also the other nations [have].

1 Samuel 8:6 (Tanakh)	1 Samuel 8:6 (KJV)	1 Samuel 8:6 (NET)
But the thing displeased Samuel, when they said: ‘Give us a king to judge us.’ And Samuel prayed unto HaShem.	But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.	But this request displeased Samuel, for they said, “Give us a king to lead us.” So Samuel prayed to the Lord.

1 Samuel 8:6 (Septuagint BLB)	1 Kings 8:6 (Septuagint Elpenor)
καὶ ἦν πονηρὸν τὸ ῥῆμα ἐν ὀφθαλμοῖς Σαμουηλ ὡς εἶπαν δὸς ἡμῖν βασιλέα δικάζειν ἡμᾶς καὶ προσηύξατο Σαμουηλ πρὸς κύριον	καὶ πονηρὸν τὸ ῥῆμα ἐν ὀφθαλμοῖς Σαμουήλ, ὡς εἶπαν, δὸς ἡμῖν βασιλέα δικάζειν ἡμᾶς· καὶ προσηύξατο Σαμουὴλ πρὸς Κύριον
1 Reigns 8:6 (NETS)	1 Kings 8:6 (English Elpenor)
And the message was evil in the eyes of Samouel when they said, “Give us a king to judge us,” and Samouel prayed to the Lord.	And the thing [was] evil in the eyes of Samuel, when they said, Give us a king to judge us: and Samuel prayed to the Lord.

Ezekiel 20:30 (Tanakh)	Ezekiel 20:30 (KJV)	Ezekiel 20:30 (NET)
Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?	Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?	“Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Will you defile yourselves like your fathers and engage in prostitution with detestable idols?

Ezekiel 20:30 (Septuagint BLB)	Ezekiel 20:30 (Septuagint Elpenor)
διὰ τοῦτο εἰπὸν πρὸς τὸν οἶκον τοῦ Ισραηλ τάδε λέγει κύριος εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐκπορνεύετε	διὰ τοῦτο εἰπὸν πρὸς τὸν οἶκον τοῦ ᾿Ισραήλ· τάδε λέγει Κύριος· εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐκπορνεύετε
Ezekiel 20:30 (NETS)	Ezekiel 20:30 (English Elpenor)
Therefore, speak to the house of Israel: This is what the Lord says: Are you defiling yourselves in the lawless acts of your fathers, and are you playing the whore after their abominations?	Therefore say to the house of Israel, Thus saith the Lord, Do ye pollute yourselves with the iniquities of your fathers, and do ye go a-whoring after their abominations,

Ezekiel 20:31 (Tanakh)	Ezekiel 20:31 (KJV)	Ezekiel 20:31 (NET)
For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.	For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be enquired of by you.	When you present your sacrifices—when you make your sons pass through the fire—you defile yourselves with all your idols to this very day. Will I allow you to seek me, O house of Israel? As surely as I live, declares the Sovereign Lord, I will not allow you to seek me!

Ezekiel 20:31 (Septuagint BLB)	Ezekiel 20:31 (Septuagint Elpenor)
καὶ ἐν ταῖς ἀπαρχαῖς τῶν δομάτων ὑμῶν ἐν τοῖς ἀφορισμοῖς ὑμεῖς μιαίνεσθε ἐν πᾶσιν τοῖς ἐνθυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας καὶ ἐγὼ ἀποκριθῶ ὑμῖν οἶκος τοῦ Ισραηλ ζῶ ἐγώ λέγει κύριος εἰ ἀποκριθήσομαι ὑμῖν καὶ εἰ ἀναβήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο	καὶ ἐν ταῖς ἀπαρχαῖς τῶν δομάτων ὑμῶν, ἐν τοῖς ἀφορισμοῖς, οἷς ὑμεῖς μιαίνεσθε ἐν πᾶσι τοῖς ἐνθυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας, καὶ ἐγὼ ἀποκριθῶ ὑμῖν, οἶκος τοῦ ᾿Ισραήλ; ζῶ ἐγώ, λέγει Κύριος, εἰ ἀποκριθήσομαι ὑμῖν, καὶ εἰ ἀναβήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο
Ezekiel 20:31 (NETS)	Ezekiel 20:31 (English Elpenor)
And by the first fruits of your gifts, with what has been set apart, you defile yourselves in all your notions to this day. And am I to answer you, O house of Israel? I live, says the Lord, if I will answer you and if it will come upinto this spirit of yours.	and [do ye pollute yourselves] with the first-fruits of your gifts, in the offerings wherewith ye pollute yourselves in all your imaginations, until this day; and shall I answer you, O house of Israel? [As] I live, saith the Lord, I will not answer you, neither shall this thing come upon your spirit.

Ezekiel 20:32 (Tanakh)	Ezekiel 20:32 (KJV)	Ezekiel 20:32 (NET)
And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.	And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone.	“‘What you plan will never happen. You say, “We will be like the nations, like the clans of the lands, who serve gods of wood and stone.”

Ezekiel 20:32 (Septuagint BLB)	Ezekiel 20:32 (Septuagint Elpenor)
καὶ οὐκ ἔσται ὃν τρόπον ὑμεῖς λέγετε ἐσόμεθα ὡς τὰ ἔθνη καὶ ὡς αἱ φυλαὶ τῆς γῆς τοῦ λατρεύειν ξύλοις καὶ λίθοις	καὶ οὐκ ἔσται ὃν τρόπον ὑμεῖς λέγετε· ἐσόμεθα ὡς τὰ ἔθνη καὶ ὡς αἱ φυλαὶ τῆς γῆς τοῦ λατρεύειν ξύλοις καὶ λίθοις
Ezekiel 20:32 (NETS)	Ezekiel 20:32 (English Elpenor)
And it shall not be as you say: We will be like the nations and like the tribes of the earth by serving wood and stones.	And it shall not be as ye say, We will be as the nations, and as the tribes of the earth, to worship stocks and stones.

Isaiah 28:11 (Tanakh)	Isaiah 28:11 (KJV)	Isaiah 28:11 (NET)
For with stammering lips and another tongue will he speak to this people.	For with stammering lips and another tongue will he speak to this people.	For with mocking lips and a foreign tongue he will speak to these people.

Isaiah 28:11 (Septuagint BLB)	Isaiah 28:11 (Septuagint Elpenor)
διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας ὅτι λαλήσουσιν τῷ λαῷ τούτῳ	διὰ φαυλισμὸν χειλέων διὰ γλώσσης ἑτέρας, ὅτι λαλήσουσι τῷ λαῷ τούτῳ
Isaiah 28:11 (NETS)	Isaiah 28:11a (English Elpenor)
because of contempt from lips, through a different tongue, because they will speak to this people,	by reason of the contemptuous [words] of the lips, by means of another language: for they shall speak to this people,

Isaiah 28:12 (Tanakh)	Isaiah 28:12 (KJV)	Isaiah 28:12 (NET)
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.	To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.	In the past he said to them, “This is where security can be found. Provide security for the one who is exhausted. This is where rest can be found.” But they refused to listen.

Isaiah 28:12 (Septuagint BLB)	Isaiah 28:12 (Septuagint Elpenor)
λέγοντες αὐτῷ τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα καὶ οὐκ ἠθέλησαν ἀκούειν	λέγοντες αὐτῷ· τοῦτο τὸ ἀνάπαυμα τῷ πεινῶντι καὶ τοῦτο τὸ σύντριμμα, καὶ οὐκ ἠθέλησαν ἀκούειν
Isaiah 28:12 (NETS)	Isaiah 28:11b, 12 (English Elpenor)
saying to them, “This is the rest for the hungry, and this is the destruction”; yet they would not hear.	saying to them, (12) This is the rest to him that is hungry, and this is the calamity: but they would not hear.

Isaiah 28:13 (Tanakh)	Isaiah 28:13 (KJV)	Isaiah 28:13 (NET)
But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.	But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.	So the Lord’s message to them will sound like meaningless gibberish, senseless babbling, a syllable here, a syllable there. As a result, they will fall on their backsides when they try to walk, and be injured, ensnared, and captured.

Isaiah 28:13 (Septuagint BLB)	Isaiah 28:13 (Septuagint Elpenor)
καὶ ἔσται αὐτοῖς τὸ λόγιον κυρίου τοῦ θεοῦ θλῖψις ἐπὶ θλῖψιν ἐλπὶς ἐπ᾽ ἐλπίδι ἔτι μικρὸν ἔτι μικρόν ἵνα πορευθῶσιν καὶ πέσωσιν εἰς τὰ ὀπίσω καὶ κινδυνεύσουσιν καὶ συντριβήσονται καὶ ἁλώσονται	καὶ ἔσται αὐτοῖς τὸ λόγιον Κυρίου τοῦ Θεοῦ θλῖψις ἐπὶ θλῖψιν, ἐλπὶς ἐπ᾿ ἐλπίδι, ἔτι μικρὸν ἔτι μικρόν, ἵνα πορευθῶσι καὶ πέσωσιν εἰς τὰ ὀπίσω καὶ κινδυνεύσουσι καὶ συντριβήσονται καὶ ἁλώσονται
Isaiah 28:13 (NETS)	Isaiah 28:13 (English Elpenor)
And the oracle of the Lord God will be to them affliction upon affliction, hope upon hope, yet a little, yet a little, in order that they may go and fall backward, and they will be in danger and crushed and taken.	Therefore the oracle of God shall be to them affliction on affliction, hope on hope, yet a little, [and] yet a little, that they may go and fall backward; and they shall be crushed and shall be in danger, and shall be taken.

Ephesians 2:15 (NET)	Ephesians 2:15 (KJV)
when he nullified in his flesh the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace,	Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

Ephesians 2:15 (NET Parallel Greek)	Ephesians 2:15b (Stephanus Textus Receptus)	Ephesians 2:15b (Byzantine Majority Text)
τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην	τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν εαυτω εις ενα καινον ανθρωπον ποιων ειρηνην	τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν εαυτω εις ενα καινον ανθρωπον ποιων ειρηνην

John 16:32 (NET)	John 16:32 (KJV)
Look, a time is coming—and has come—when you will be scattered, each one to his own home, and I will be left alone. Yet I am not alone because my Father is with me.	Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

John 16:32 (NET Parallel Greek)	John 16:32 (Stephanus Textus Receptus)	John 16:32 (Byzantine Majority Text)
ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια καμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ᾿ ἐμοῦ ἐστιν	ιδου ερχεται ωρα και νυν εληλυθεν ινα σκορπισθητε εκαστος εις τα ιδια και εμε μονον αφητε και ουκ ειμι μονος οτι ο πατηρ μετ εμου εστιν	ιδου ερχεται ωρα και νυν εληλυθεν ινα σκορπισθητε εκαστος εις τα ιδια και εμε μονον αφητε και ουκ ειμι μονος οτι ο πατηρ μετ εμου εστιν

Matthew 26:59-61 (NET)	Matthew 26:59-61 (KJV)
The chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death.	Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;

Matthew 26:59 (NET Parallel Greek)	Matthew 26:59 (Stephanus Textus Receptus)	Matthew 26:59 (Byzantine Majority Text)
Οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν	οι δε αρχιερεις και οι πρεσβυτεροι και το συνεδριον ολον εζητουν ψευδομαρτυριαν κατα του ιησου οπως αυτον θανατωσωσιν	οι δε αρχιερεις και οι πρεσβυτεροι και το συνεδριον ολον εζητουν ψευδομαρτυριαν κατα του ιησου οπως θανατωσωσιν αυτον

But they did not find anything, though many false witnesses came forward. Finally two came forward

But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,

Matthew 26:60 (NET Parallel Greek)	Matthew 26:60, 61a (Stephanus Textus Receptus)	Matthew 26:60, 61a (Byzantine Majority Text)
καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο	και ουχ ευρον και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον (61) υστερον δε προσελθοντες δυο ψευδομαρτυρες	και ουχ ευρον και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον (61) υστερον δε προσελθοντες δυο ψευδομαρτυρες

and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

Matthew 26:61 (NET Parallel Greek)	Matthew 26:61b (Stephanus Textus Receptus)	Matthew 26:61b (Byzantine Majority Text)
εἶπαν· οὗτος ἔφη· δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι	ειπον ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι αυτον	ειπον ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι αυτον

Matthew 26:67 (NET)	Matthew 26:67 (KJV)
Then they spat in his face and struck him with their fists. And some slapped him,	Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

Matthew 26:67 (NET Parallel Greek)	Matthew 26:67 (Stephanus Textus Receptus)	Matthew 26:67 (Byzantine Majority Text)
Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν	τοτε ενεπτυσαν εις το προσωπον αυτου και εκολαφισαν αυτον οι δε ερραπισαν	τοτε ενεπτυσαν εις το προσωπον αυτου και εκολαφισαν αυτον οι δε ερραπισαν

Exploration, Part 17

Back to Balaam, Balak and the 24,000, Part 1

Back to Justice and Mercy Revisited, Part 3

Back to Balaam, Balak and the 24,000, Part 3

Back to Exploration, Part 18

Back to Exploration, Part 20

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text and NA²⁸ had αὐτῷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτω (KJV: himself).

³ Romans, Part 22 for a table comparing the Greek of Jesus’ allusion to Micah 7:6 to that of the Septuagint.

⁴ NET note 36 reads:

sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had νυν (KJV: is now come) preceding has come. The NET parallel Greek text and NA²⁸ did not.

⁶ The NET parallel Greek text and NA²⁸ had καμὲ (NET: and I) here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εμε (KJV: and…me).

⁷ The verb ἔχητε, you may have, is a form of ἔχω in the present tense and subjunctive mood. The clause begins with ἵνα, that, and is a result clause: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁸ The words ἐμοὶ and τῷ κόσμῳ are in the dative case: “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁹ John 16:32, 33 (ESV)

¹⁰ Luke 22:42b (ESV) Table

¹¹ Matthew 26:56b (ESV)

¹² Matthew 10:28 (ESV) Table

¹³ Ezekiel 20:30-32 (ESV)

¹⁴ …a partial hardening has come upon Israel, until the fullness of the Gentiles has come in (Romans 11:25b ESV [Table]).

¹⁵ Isaiah 9:5b (The Complete Jewish Bible)

¹⁶ Isaiah 9:6b (ESV)

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had και οι πρεσβυτεροι (KJV: and elders) following the chief priests. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρον (KJV: yet found they none) repeated here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The Stephanus Textus Receptus and Byzantine Majority Text had ψευδομαρτυρες (KJV: false witnesses) following two. The NET parallel Greek text and NA²⁸ did not.

²⁰ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²² The NET parallel Greek text and NA²⁸ had ἐράπισαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερραπισαν. These appear to be alternate spellings of the same part of speech.

²³ From definition 2 of dogma on Merriam-Webster Dictionary online.

²⁴ Romans 11:25b (ESV) Table

²⁵ Isaiah 28:11-13 (ESV)

²⁷ Romans 3:9b (ESV)

²⁸ John 1:9a (ESV)

²⁹ John 1:12, 13 (ESV)

³⁰ Ephesians 4:24b (ESV)

³¹ From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³² Romans 11:32 (ESV)

³³ Ephesians 2:14-16 (EXP16)

³⁴ Ephesians 2:8-10 (EXP14)

Exploration, Part 15

Posted on August 24, 2025 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians, but first I need to record the new covenant sermon that is still coming to fruition within me.

The 4^th chapter of 1 John followed the 3^rd: “The interlinear English/Greek New Testament keyed to the Greek text of the KJV, NA²⁸ and the Koine Greek Lexicon were all open on my phone.” I had made it through, checking verbs mostly, and a few other parts of speech if a particular question came to mind. We had reached the end of the sermon and the last verse of the chapter (1 John 4:21 ESV).

And this commandment we have from him: whoever loves God must also love his brother.

I’m not entirely sure why I bothered to look it up: commandment, must…love. Obviously the verb was in the imperative mood.

The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.²

I recalled “This multiplexing of truth,” particularly “the Greek verbs in Galatians 5 (στήκετε,²⁴ δουλεύετε,²⁵ βλέπετε,²⁶ περιπατεῖτε ²⁷) which might be understood in either the indicative or imperative moods.”³ But even as I searched the Greek Lexicon I was unsure what to make of it if I discovered that ἀγαπᾷ (ESV: must…love) was another one of those multiplexed verbs that might also be understood in the indicative mood.

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.⁴

When I found ἀγαπᾷ in the lexicon, I thought I had the wrong word. I had selected ἀγαπᾷ from the interlinear English/Greek New Testament (INT: should love), the received text. Perhaps, the critical text had a different “better” word. But, no, NA²⁸ had ἀγαπᾷ, too. I recalled that the Textus Receptus Bibles online had no accent marks. Perhaps the original Greek was αγαπα rather than ἀγαπᾷ.

And this commandment we have from him: whoever loves God you (singular) must also love his brother.

That didn’t make much sense. It had to be a 3^rd person singular verb. But a verb in the present tense and indicative mood seemed so problematic that I began to suspect that the editor of the Koine Greek Lexicon had made a mistake, listing a multiplexed verb (both imperative and indicative) as if it were in the indicative mood only. I mean, commandment (τὴν ἐντολὴν) is clearly right there in the text! Then the lightning flashed.

John’s and the Holy Spirit’s meaning was clear as day: the new covenant. In the new covenant a commandment is a fact, a promise to, and a truth of the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness:⁵ it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God:⁶ for it is God who works in [the new human], both to will and to work for [God’s] good pleasure.⁷

All my religious training, however, is designed to discount, doubt or dispute those flashes of insight from the Holy Spirit. And there is that other matter of the English translation of the New Testament. As I scanned the list of translations on Bible Hub, one from Aramaic rather than from Greek stood out (1 John 4:21 Lamsa Bible).

And this commandment we have from him, That he who loves God loves his brother also.

There were two other translations near the bottom of the list translated from Greek (1 John 4:21 Godbey New Testament and Worrell New Testament):

And we have this precept from him, that the one loving God with divine love also loves his brother with divine love.

And this commandment we have from Him, that he who loves God loves his brother also.

Since none of these translations is likely to carry much weight in the religious circles in which I travel, I’ll take the long way round. But first, a confession: As I sit at home with my laptop (and easy access to my notes), I realize I have looked up ἀγαπᾷ before, and did not recall it.

I didn’t know yet that the Greek word translated should love was ἀγαπᾷ, a form of ἀγαπάω in the indicative mood, another statement of fact. The commandment (τὴν ἐντολὴν) we have from him is apparently of the—And God said, “Let there be light,” and there was light¹¹—variety.⁸

Though my failing memory is a continual source of embarrassment, that seemingly forgotten insight probably paved the way for the flash of understanding that came six months later, when I was so absolutely convinced that ἀγαπᾷ must be in the imperative mood. There are twelve occurrences of ἀγαπᾷ in the New Testament (see table below). Only one was translated must love in the ESV. The other eleven were translated loves, the ordinary expectation of a 3^rd person singular form of the verb to love in the indicative mood and present tense in contemporary English. But the “long way round” was not as long as I had anticipated (1 John 5:1 ESV):

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves (ἀγαπᾷ) whoever⁹ has been born of him.

The Greek is: Πᾶς ὁ πιστεύων, Everyone who believes, ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, that Jesus is the Christ, ἐκ τοῦ θεοῦ γεγέννηται, of God has been born (or “out of God has been born and continues to be such”¹⁰). Here is the creation of that new human (τὸν καινὸν ἄνθρωπον) created (κτισθέντα, a participle of κτίζω) after the likeness of God in true righteousness and holiness.¹¹ John continued: καὶ πᾶς, and everyone, ὁ ἀγαπῶν, who loves, τὸν γεννήσαντα, the Father, ἀγαπᾷ, loves, καὶ τὸν, whoever (KJV: him also), γεγεννημένον ¹² ἐξ αὐτοῦ, has been born of him (KJV: that is begotten of him).

Now I can piece together what happened to me at the end of that sermon: God the Father, God the Son through God the indwelling Holy Spirit, knowing I had all but forgotten what He taught me in February, knowing that the sermon would end one verse before 1 John 5:1, prompted me to look up the Greek verb ἀγαπᾷ contrary to my own inclination since I already knew (erroneously) it must be in the imperative mood. As I puzzled over why it was not in the imperative mood, his insight flashed vividly in my heart, mind, soul. Though my religion inclines me to distrust his vivid flashes of insight, the next verse, which I was otherwise inclined to avoid, agrees with the content of his vivid flash of insight.

According to the Koine Greek Lexicon online, ἀγαπάτω is the 3^rd person singular form of ἀγαπάω in the active voice, present tense and imperative mood.¹³ In a footnote (55) the NET translators explained why they understood the one who loves God should love his fellow Christian too as a commandment to be obeyed by the one who loves God:

The ἵνα (hina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of [see Matthew 22:34-40]. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tautēn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.”

Microsoft copilot answered my request for “the two greatest commandments” correctly:

The two greatest commandments are:
1. Love the Lord your God with all your heart, soul, and mind.
2. Love your neighbor as yourself.
These commandments summarize the essence of the Law and the Prophets, as taught by Jesus in the New Testament (Matthew 22:37-40).

Be that as it may, a promise in Greek (ἀγαπᾷ in the indicative mood rather than ἀγαπάτω in the imperative mood) was transformed into a rule in the English translation because ἀγαπᾷ was joined by the conjunction ἵνα (translated as a colon in the ESV) to ταύτην τὴν ἐντολὴν (ESV: this commandment). 1 John isn’t taught in Greek philosophy courses but in churches. English translations of 1 John are shaped by this usage. Does any Pastor want to stand in front of his congregation and say, “If you do not love the one born of God, you are not born of God, because one born of God loves God and the one born of God”? A Pastor prefers to say, “You are born of God; act like it: love the one born of God.” And I can be very double-minded about this, or perhaps I should say multiplexed.

My gut instinct or the philosophical bent of my mind¹⁴ says, “Tell us the truth.” But my own experience was completely different. I wore myself out being perfected by the flesh¹⁵ as I attempted to love like God by transforming Paul’s description of love into rules I obeyed (or disobeyed) in the flesh. But it worked in the sense that after that incrementally better colossal failure, I was more than ready to hear an alternative from Paul and Jesus and John and God the Father through the indwelling Holy Spirit and the written word of God.

Ephesians isn’t taught in Greek philosophy courses either. When I discovered that ὄντας is a plural participle of εἰμί in the present tense—“you are dead”—rather than the past tense—you were dead¹⁶—I could begin to unravel two multiplexed truths. At issue was how to understand the dative case in the first verse of Ephesians 2: And you are dead in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins.” These three options ultimately resolved to two: “by means of (in) your trespasses and sins” and “to your trespasses and sins.”

As I wrote regarding Colossians 1:21-23, “It’s not too difficult to see why one might prefer to understand this as a contrast between one’s past and present,” likewise it is not too difficult to grasp why pastors and Bible translators would prefer to translate ὄντας were. Hopefully, its not too difficult to understand why the philosophical bent of my mind prefers to grapple with the multiplexed truths of ὄντας translated literally.

Paul continued (Ephesians 2:11-13 ESV):

Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands—remember that you were at¹⁷ that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

The Greek is: Διὸ μνημονεύετε, Therefore remember. This might be a command—Therefore you must remember—or it might be a statement of fact—Therefore (this is why) you remember—relative to all that has been written previously, specifically all that had transpired in his readers’ lives. And though I would have understood the ESV translation remember as a command previously, a deliberate choice of the imperative mood, now I wonder if it is a placeholder pointing to these dual possibilities: the Greek μνημονεύετε might be understood in the imperative mood as a command to the lawless and disobedient (the old human), or in the indicative mood as a fact of, and a promise to, the just (the new human).

The clause continued: ὅτι ποτὲ, that at one time, ὑμεῖς τὰ ἔθνη ἐν σαρκί, you Gentiles in the flesh (or, “you, the Gentiles by means of the flesh”). Here in as ESV-speak for “by means of” seems reinforced. Paul’s readers are Gentiles by means of the flesh, their descent from non-Jews, rather than their membership in a “Gentile club.” But there is some multiplexing apparent as well: by means of the flesh these Gentiles’ bodies are host (1 Corinthians 15:45-49; John 3:6-8) to the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to [their] former manner of life and is corrupt through deceitful desires,¹⁸ as evidenced by the trespasses and sins [Table] in which [they] once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience (or “by means of the sons of disbelief”).¹⁹

Paul continued in the second half of verse 11 of Ephesians 2: οἱ λεγόμενοι, called (or “those called”), ἀκροβυστία, “the uncircumcision” (literally, “foreskin”), ὑπὸ τῆς λεγομένης by what is called (or “by those called”), περιτομῆς ἐν σαρκὶ χειροποιήτου, the circumcision, which is made in the flesh by hands (or, the circumcision “by means of flesh made by hand”). Circumcision is regarded here as the living symbol of the foolishness of being perfected by the flesh.²⁰ The translators do a fairly good job of conveying what is not quite disdain for his own people and heritage (Philippians 3:2-11 ESV) though it could be taken that way spoken by someone other than Paul (Romans 9:1-8 ESV): Rather, they convey Paul’s recognition of the greater value of the power of the indwelling Spirit of Christ: It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life,²¹ as Jesus said.

Paul continued: ὅτι, remember that (literally, “that” or “since”), ἦτε, you were, τῷ καιρῷ ἐκείνῳ, at that time (or “by means of that time”). The received texts (Stephanus Textus Receptus and Byzantine Majority Text) had εν preceding the phrase τῷ καιρῷ ἐκείνῳ (KJV: at that time). The critical texts (NET Parallel Greek text and NA²⁸) did not. I use the NET Parallel Greek text as a proxy for NA²⁷. Here, the critical texts agree.

In 1 John 5:1 (footnote 9), however, they do not: NA²⁸ agrees with the received texts that καὶ (KJV: also) is original and belongs in the text. The NET Parallel Greek text (my proxy for NA²⁷) disagrees. In other words, this is documentary evidence that at one point in time the latest and greatest research of the critical text of the New Testament indicated that καὶ was an unwarranted addition to the original text and it was removed from the Greek text of 1 John 5:1 that translators use to translate the New Testament into English (or any other language).Then at another later time the latest and greatest research of the critical text of the New Testament indicated that καὶ is original and it was placed back into the Greek text again, in agreement with the received texts. But wait for it: NA²⁹ is coming soon.

Textus Receptus Bibles online²² has several different older Greek texts to compare and contrast to the critical text of the moment. And as you begin to look into it, you’ll find that they mostly compare. Maurice Robinson, one of the editors of the Byzantine Majority Text, appeared as a panelist in at least two videos produced by the Textural Confidence Collective or Mark Ward. In a video titled Do Westcott & Hort Rule New Testament Textural Criticism?, responding to a request to summarize the Byzantine Priority, Mr. Robinson acknowledged:

What is the Byzantine Priority? It’s a name that Pierpont and I made up…because the name that was being used before was Majority Text. But as Gordon Fee had complained, “Majority Text means that all you’re doing is counting noses.” And, well, we weren’t doing that. The truth is that most variant units, where there is textual variation, the majority of manuscripts tends to be one way or the other. That’s why it was called the Majority Text. But in certain places the majority splits. In some places we even, actually in our edition, favor…a reading that has less than the actual numerical majority…So Byzantine Priority means the Byzantine, in our view, was the one that was considered the text from which the other text types or clusters derived over time.

Given my current kick of understanding the dative case instrumentally, “by means of” (if that seems even remotely possible), whether εν precedes τῷ καιρῷ ἐκείνῳ or not is irrelevant to me. Understanding these two phrases instrumentally—“you, the Gentiles by means of the flesh” and “by means of that time” (before Christ was revealed to them, before they received Him and were born from above)—I hear Paul echoing the truth Jesus said to the Jews who had believed him,²³ You are of your father the devil, and your will is to do your father’s desires,²⁴ even as he lays the groundwork for the concepts he will coin later in this letter: the old human (τὸν παλαιὸν ἄνθρωπον) and the new human (τὸν καινὸν ἄνθρωπον).

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time χωρὶς Χριστοῦ, separated from Christ (or “apart from Christ”), ἀπηλλοτριωμένοι, alienated (or “had become an outsider”), τῆς πολιτείας τοῦ Ἰσραὴλ, from the commonwealth of Israel (or “of citizenship of Israel”), καὶ ξένοι, and strangers, τῶν διαθηκῶν τῆς ἐπαγγελίας, to the covenants of promise, ἐλπίδα μὴ ἔχοντες, having no hope, καὶ ἄθεοι ἐν τῷ κόσμῳ, and without God in the world (or “and godless by means of the world”).

It is worth pointing out that the words τῶν διαθηκῶν (the covenants) are plural. These Gentiles were strangers to both covenants of promise, old and new. Though Israel…pursued a law that would lead to righteousness,²⁵ the covenant in which that law was given is a covenant of promise. But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises [Table]. For if that first covenant had been faultless, there would have been no occasion to look for a second.²⁶

Also, Paul did not say that the Gentiles had believed the wrong stories about God or worshiped the wrong god or gods. He said, by means of the world they were godless, without any god at all. What do I imply then? Paul wrote elsewhere. That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer²⁷ to demons and not to God [Table].²⁸

Paul continued: νυνὶ δὲ, But now, ἐν Χριστῷ Ἰησοῦ, in Christ Jesus (or “by means of Christ Jesus”), ὑμεῖς οἵ ποτε ὄντες μακρὰν, you who once were far off (or “you, who at any time—by means of the flesh, by means of that time—are²⁹ far off,”), ἐγενήθητε ἐγγὺς, have been brought near (or “have come into existence near at hand”), ἐν τῷ αἵματι τοῦ Χριστοῦ, by the blood of Christ (or “by means of the bloodshed of Christ” or “by means of Christ’s bloodshed”).

The old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires³⁰ remains as far off as it ever was, despite being hosted in the same body (John 3:5; Romans 7:21-25) as the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.³¹ This new human (τὸν καινὸν ἄνθρωπον) has “come into existence near at hand by means of Christ’s bloodshed,” rather than the blood of Christ. The emphasis is on Jesus’ obedience not a magical object: And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.³²

Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ³³ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is,³⁴ he has appeared once for all at the end of the ages to put away sin³⁵ by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so³⁶ Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.³⁷

The truth to be hearing with faith³⁸ is: Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world. But now by means of Christ Jesus you, who at any time [by means of the flesh, by means of that time] are far off, have come into existence near at hand by means of Christ’s bloodshed.

I’ll pick this up in another essay.

Occurrences of ἀγαπᾷ in the New Testament
Reference	ESV	NA²⁸
Luke 7:5	for he loves our nation, and he is the one who built us our synagogue.”	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.”	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	The Father loves the Son and has given all things into his hand.	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	For this reason the Father loves me, because I lay down my life that I may take it up again.	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	But if anyone loves God, he is known by God.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself.	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	For the Lord disciplines the one he loves, and chastises every son whom he receives.”	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	And this commandment we have from him: whoever loves God must also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him.	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

The Lexicon³⁹ my Pastor uses listed ἀγαπᾷ as a verb in the subjunctive mood. I was curious if the Literal Standard Version and Young’s Literal Translation consistently translated ἀγαπᾷ in the subjunctive mood. These versions are related apparently.

Occurrences of ἀγαπᾷ in the New Testament
Reference	Literal Standard Version	NA²⁸
Luke 7:5	for he loves our nation, and he built to us the synagogue.”	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	therefore I say to you, her many sins have been forgiven, because she loved much; but to whom is forgiven little, loves little.”	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	the Father loves the Son, and has given all things into His hand;	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	Because of this the Father loves Me, because I lay down My life, that again I may take it;	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered and said to him, “If anyone may love Me, he will keep My word, and My Father will love him, and We will come to him, and We will make [an] abode with him;	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	and if anyone loves God, this one has been known by Him.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	each one, according as he purposes in heart, not out of sorrow or out of necessity, for God loves a cheerful giver,	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	so ought the husbands to love their own wives as their own bodies: he who is loving his own wife—he loves himself;	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	for whom the LORD loves He disciplines, and He scourges every son whom He receives”;	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Do not love the world, nor the things in the world; if anyone loves the world, the love of the Father is not in him,	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	And this [is] the command we have from Him, that he who is loving God, may also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Everyone who is believing that Jesus is the Christ has been begotten of God, and everyone who is loving Him who begot, also loves him who is begotten of Him.	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

I can begin to hear the subjunctive mood here as a technicality of Greek grammar: If anyone may love Me (John 14:23) is the antecedent of a conditional statement rather than a standalone fact. But the translators exercise quite a bit of discretion since even the conditional statements of Scripture are factual in their entirety: and if anyone loves God, this one has been known by Him (1 Corinthians 8:3). Now that I’m hearing the subjunctive mood if anyone may love God, this one has been known by Him is an even clearer statement that loving God is the effect or result of being known by Him (Romans 7:1-6) through his indwelling Holy Spirit (Galatians 5:22-24). Anyone who is not known (Matthew 7:21-23) by God, does not love Him, modus tollens.

Occurrences of ἀγαπᾷ in the New Testament
Reference	Young’s Literal Translation	NA²⁸
Luke 7:5	for he doth love our nation, and the synagogue he did build to us.’	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	therefore I say to thee, her many sins have been forgiven, because she did love much; but to whom little is forgiven, little he doth love.’	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	the Father doth love the Son, and all things hath given into his hand;	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	`Because of this doth the Father love me, because I lay down my life, that again I may take it;	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered and said to him, `If any one may love me, my word he will keep, and my Father will love him, and unto him we will come, and abode with him we will make;	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	and if any one doth love God, this one hath been known by Him.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	each one, according as he doth purpose in heart, not out of sorrow or out of necessity, for a cheerful giver doth God love,	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	so ought the husbands to love their own wives as their own bodies: he who is loving his own wife — himself he doth love;	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	for whom the Lord doth love He doth chasten, and He scourgeth every son whom He receiveth;’	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Love not ye the world, nor the things in the world; if any one doth love the world, the love of the Father is not in him,	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	and this [is] the command we have from Him, that he who is loving God, may also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Every one who is believing that Jesus is the Christ, of God he hath been begotten, and every one who is loving Him who did beget, doth love also him who is begotten of Him:	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

I’m not sure why Mr. Young added an archaic 3^rd person singular form of to do in the present tense to ἀγαπᾷ. I thought, perhaps it was to distinguish the verb from the identical English noun, but doth chasten (Hebrews 12:6) seems to deny that possibility. Still, doth love functions like loves in the indicative mood as a statement of fact.

Tables comparing 1 John 5:1; Ephesians 2:12; Hebrews 9:24; 9:26 and 9:28 in the KJV and NET follow.

1 John 5:1 (NET)	1 John 5:1 (KJV)
Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.	Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

1 John 5:1 (NET Parallel Greek)	1 John 5:1 (Stephanus Textus Receptus)	1 John 5:1 (Byzantine Majority Text)
Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ	πας ο πιστευων οτι ιησους εστιν ο χριστος εκ του θεου γεγεννηται και πας ο αγαπων τον γεννησαντα αγαπα και τον γεγεννημενον εξ αυτου	πας ο πιστευων οτι ιησους εστιν ο χριστος εκ του θεου γεγεννηται και πας ο αγαπων τον γεννησαντα αγαπα και τον γεγεννημενον εξ αυτου

Ephesians 2:12 (NET)	Ephesians 2:12 (KJV)
that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.	That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

Ephesians 2:12 (NET Parallel Greek)	Ephesians 2:12 (Stephanus Textus Receptus)	Ephesians 2:12 (Byzantine Majority Text)
ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ	οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω	οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω

Hebrews 9:24 (NET)	Hebrews 9:24 (KJV)
For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us.	For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

Hebrews 9:24 (NET Parallel Greek)	Hebrews 9:24 (Stephanus Textus Receptus)	Hebrews 9:24 (Byzantine Majority Text)
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων

Hebrews 9:26 (NET)	Hebrews 9:26 (KJV)
for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.	For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Hebrews 9:26 (NET Parallel Greek)	Hebrews 9:26 (Stephanus Textus Receptus)	Hebrews 9:26 (Byzantine Majority Text)
ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται

Hebrews 9:28 (NET)	Hebrews 9:28 (KJV)
so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.	So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Hebrews 9:28 (NET Parallel Greek)	Hebrews 9:28 (Stephanus Textus Receptus)	Hebrews 9:28 (Byzantine Majority Text)
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν	ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν	ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν

Exploration, Part 16

Back to 3 John, Part 7

Back to Exploration, Part 17

¹ Galatians 3:2b (ESV)

² From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³ Exploration, Part 14

⁴ From Verbal Moods: Indicative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁵ Ephesians 4:24b (ESV)

⁶ Galatians 2:20b (NET)

⁷ Philippians 2:13 (ESV) Table

⁸ Exploration, Part 8

⁹ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had καὶ (KJV: also) here. The NET parallel Greek text did not.

¹⁰ The Greek verb γεγέννηται is a form of γεννάω in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Ephesians 4:24b (ESV)

¹² Here, too (footnote 10), the verb γεγεννημένον is a form of γεννάω in the perfect tense, implying the permanence of the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.

¹³ Does anyone recall what the translators of the King James Bible, ASV, CEV, English Revised Version, Webster’s Bible Translation, Smith’s Literal Translation, Douay-Rheims Bible and Haweis New Testament meant by their translation love? It doesn’t sound like a 3^rd person singular verb in the present tense and indicative mood in any English I know. The prima facie evidence supports the contention that they meant must love or should love. Another option, may love (Literal Standard Version [see table above], Young’s Literal Translation [see table above]), sounds more like the subjunctive mood. (That is how the lexicon my Pastor uses describes ἀγαπᾷ in 1 John 4:21.)

¹⁴ Jesus’ Artifacts, Part 1; Jesus’ Artifacts, Part 5; Jesus’ Artifacts, Part 6; Who Am I? Part 1; David’s Forgiveness, Part 4; Torture, Part 4

¹⁵ Galatians 3:3b (ESV)

¹⁶ Ephesians 2:1a (ESV) Table

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the preposition εν here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ Ephesians 4:22b (ESV)

¹⁹ Ephesians 2:1b, 2 (ESV) Exploration, Part 14

²⁰ Galatians 3:3b (ESV)

²¹ John 6:63 (ESV) Table

²² The site bogs down some on the weekends, especially Sunday mornings, but is fairly responsive during the week.

²³ John 8:31a (ESV)

²⁴ John 8:44a (ESV) Table

²⁵ Romans 9:31a (ESV) Table

²⁶ Hebrews 8:6, 7 (ESV)

²⁷ The NET parallel Greek text and NA²⁸ had the verb θύουσιν, a form of θύω, repeated here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁸ 1 Corinthians 10:19, 20a (ESV)

²⁹ The Greek word ὄντες is a participle of εἰμί in the present tense.

³⁰ Ephesians 4:22b (ESV)

³¹ Ephesians 4:24b (ESV)

³² Philippians 2:8 (ESV)

³³ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Christ. The NET parallel Greek text and NA²⁸ did not.

³⁴ The NET parallel Greek text and NA²⁸ had the adverb νυνὶ (NET: now) here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυν (KJV: now).

³⁵ The NET parallel Greek text and NA²⁸ had the article τῆς in brackets (indicating some uncertainty) preceding sin, designating ἁμαρτίας as a singular form of ἁμαρτία in the genitive case rather than a plural form in the accusative case. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the conjunction καὶ (NET: also) following so. The Stephanus Textus Receptus did not.

³⁷ Hebrews 9:22-28 (ESV)

³⁸ Galatians 3:2b (ESV)

³⁹ I found a table on another site online listing ἀγάπα as a form of ἀγαπάω in the indicative mood. That table does not deny that ἀγάπα might also be a form of ἀγαπάω in the subjunctive mood (a table I could not find on this particular site).

Exploration, Part 14

Posted on June 23, 2025 by admin

I’ll continue hearing with faith¹ the dramatic contrast of the truth of the Gospel (Ephesians 2:1-10 ESV):

And you were dead in the trespasses and sins [Table] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the flesh and the mind, and were by nature children of wrath, like the rest of mankind [Table]. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus [Table]. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

The Greek is: Καὶ ὑμᾶς ὄντας νεκροὺς, And you “are” dead, τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, in the trespasses and sins (or “by means of your trespasses and sins” or “to your trespasses and sins”). There is a lot going on here.

First, ὄντας is a plural participle of the verb εἰμί in the present tense, active voice and accusative case, the latter being a function of nouns rather than verbs. It corresponds to the plural pronoun ὑμᾶς and the plural adjective νεκροὺς, both in the accusative case as well. “You were dead” might imply ἦτε, another form of εἰμί in the imperfect tense (1 Corinthians 12:2 ESV).

You know that when² you were (ἦτε, another form of εἰμί) pagans you were led astray to mute idols, however you were led.

Be that as it may, of the eleven occurrences of ὄντας in the New Testament (see Table below), five others are translated were in the ESV. Three of those were clearly a nod to the convention of writing narrative prose in English in the past tense. Two of them follow (Acts 16:3; 22:5 ESV):

Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were (ὄντας, a form of εἰμί) in those places, for they all knew that his father was a Greek [Table].

…as the high priest and the whole council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were (ὄντας, a form of εἰμί) there and bring them in bonds to Jerusalem to be punished.

Paul circumcised Timothy for the sake of Jews who are there presently rather than Jews who had lived there at some time in his past. And he went to Damascus to arrest those who are there presently rather than those who had been there at some time in his past. I’ll address the third example (Ephesians 2:5) as I come to it. A fourth example is pivotal and may have been used as justification for the past tense in Ephesians 2:1 (Colossians 1:21-23 ESV):

And you, who once were (ὄντας, a form of εἰμί) alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation³ under heaven, and of which I, Paul, became a minister [Table].

The Greek is: Καὶ ὑμᾶς ποτε ὄντας, And you once were, ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ, alienated and hostile in mind (or “an outsider and hostile by means of your understanding”), ἐν τοῖς ἔργοις τοῖς πονηροῖς, doing evil deeds (or “by means of evil deeds”), νυνὶ δὲ, now (or “but now”), ἀποκατήλλαξεν, he has reconciled, ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, in his body of flesh by his death (or “by means of the body of his flesh by his death”), παραστῆσαι ὑμᾶς, to present you, ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, holy and blameless and above reproach before him.

It’s not too difficult to see why one might prefer to understand this as a contrast between one’s past and present, but νυνὶ and ὄντας both represent the present tense. And ἀπηλλοτριωμένους (ESV: alienated) is a middle/passive participle of ἀπαλλοτριόω in the perfect tense.

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.⁴

Though once is a possible translation of ποτε, it is probably more obfuscating than illuminating here: And you at any time are an outsider and hostile by means of your understanding by means of evil deeds, but now he has reconciled by means of the body of his flesh by his death to present you holy and blameless and above reproach before him, εἴ γε, if indeed, ἐπιμένετε τῇ πίστει, you continue in the faith (or “you stay by means of faith”), τεθεμελιωμένοι καὶ ἑδραῖοι, stable and steadfast, καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, “and” not shifting from the hope of the gospel that you heard, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, which has been proclaimed in all creation under heaven (or “which is being proclaimed to all creation, to the one under the authority of heaven”), οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος, of which I, Paul, became a minister.

David wrote of the Lord’s mercy:

Masoretic Text		Septuagint
Psalm 103:11, 12 (Tanakh/KJV)	Psalm 103:11, 12 (NET)	Psalm 102:11, 12 (NETS)	Psalm 102:11, 12 (English Elpenor)
For as the heaven is high above the earth, so great is his mercy toward them that fear him.	For as the skies are high above the earth, so his loyal love towers over his faithful followers.	because, as the sky is high above the earth, he strengthened his mercy toward those who fear him;	For as the heaven is high above the earth, the Lord has [so] increased his mercy toward them that fear him.
As far as the east (מִ֖זְרָח) is from the west, so far hath he removed our transgressions from us.	As far as the eastern horizon (mizrāḥ, מזרח) is from the west, so he removes the guilt of our rebellious actions from us.	as far as east (ἀνατολαὶ) is from west, he has removed from us our acts of lawlessness.	As far as the east (ἀνατολαὶ) is from the west, [so far] has he removed our transgressions from us.

Translating מִ֖זְרָח (mizrāḥ) the eastern horizon prompts a question: Has the Lord removed our transgressions (ἀφ᾽ τὰς ἀνομίας ἡμῶν) the finite distance of a conceptual flat earth or the infinite distance of the cardinal direction conventions of this planet? By convention I can only travel north so far before I travel south, but I can travel east infinitely. Paul favored an infinite distance: Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.⁵ If I turn around, however, and travel west I am as alienated and hostile in mind from the east as I if I had never traveled east (Ezekiel 18). Paul recognized his proximity to evil deeds as well (Romans 7:21-24 ESV):

So I find it to be a law that when I want to do right (τὸ καλόν), evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?

This validation of believers’ experience (not vindication of evil deeds) seems more likely an understanding of Colossians 1:21-23 than a temporal separation that is actually denied by ὄντας in the present tense. Paul alluded here to believers’ dwelling in earthly bodies (1 Corinthians 15:50-58), which host both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,⁶ and a new self, created after the likeness of God in true righteousness and holiness.⁷ That which is born of the flesh is flesh, Jesus said, and that which is born of the Spirit is spirit.⁸

In a similar way, ὄντας indicates the present tense in And you are dead.⁹ But how should the dative case be handled here: in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins”?

The Greek continued: ἐν αἷς ποτε περιεπατήσατε, in which once¹⁰ you walked (or “by means of which once you walked”), κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, following the course of this world (literally, “according to the course of this world”), κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, following the prince of the power of the air (literally, “according to the prince of the power of the air”), τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας, the spirit now at work in the sons of disobedience (or, “the spirit now at work by means of the sons of disobedience” or “the spirit now at work by means of the sons of unbelief” or “the spirit now at work by means of the sons of disbelief”).

Though Paul continued to address the saints who are in Ephesus, the grammar at the beginning of the second chapter indicates that he wrote about them rather than about their activity regarding them as the subject of any particular verb: ὑμᾶς ὄντας νεκροὺς, “you are dead,” is in the accusative case rather than the nominative:

The accusative case is the case of the direct object, receiving the action of the verb.¹¹
A noun or pronoun that is the subject of the sentence is always in the nominative case.¹²

The Greek construction indicates that this section is Paul’s description of the saints as the object of God’s activity. And I can’t imagine a better way of expressing this in English apart from knowing that this is the accusative case in Greek. It is possible, however, to clarify some whether τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν should be understood as in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins.”

I noticed that both τοῖς in verse 1 and ἐν τοῖς in verse 2 were translated in the. This may be ESV code for “by means of.” I had understood in the as something more like club membership, which requires behavior change but—aside from its rules, punishments (up to and including expulsion), rewards, praise and peer pressure—is powerless to produce that change in any individual member (e.g., each individual club member being perfected by the flesh if at all). So, the three options may be reduced to two: “by means of (in) your trespasses and sins” and “to your trespasses and sins.”

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,¹³ and a new self, created after the likeness of God in true righteousness and holiness¹⁴) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief.

And you (a new self, created after the likeness of God in true righteousness and holiness¹⁵) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief.

Though “according to” is a more literal translation of κατὰ followed by τὸν αἰῶνα or τὸν ἄρχοντα in the accusative case, following is not wrong and offers a strong contrast to following the Lord Jesus. And “by means of the sons of disbelief” highlights the very real possibility that this is an unholy spirit’s only mode of operation in a world where Christ has come; Christ has died; Christ is risen…

The understanding on the left side of the table above corresponds to (Romans 8:10, 11 ESV):

But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you [Table].

The right side of the table corresponds to (Romans 6:1-4 ESV):

What shall we say then? Are we to continue in sin that grace may abound? [Table] By no means! How can we who died (ἀπεθάνομεν, a form of ἀποθνήσκω) to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

Paul continued: ἐν οἷς καὶ, among whom “also,” ἡμεῖς πάντες ἀνεστράφημεν ποτε, we all lived once, ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, in the passions of our flesh (or “by means of the passions of our flesh”), ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, carrying out the desires of the flesh and the mind (or “doing the desires of the flesh and the understanding”), καὶ ἤμεθα τέκνα φύσει ὀργῆς, and were children by “means of” nature of wrath, ὡς καὶ οἱ λοιποί, like “also” the rest.

To live “by means of the passions of our flesh, doing the desires of the flesh and the understanding” seems to me to be what is meant by, and defended as, free will, what Jesus called a slave to sin. Does this help to clarify whether Paul meant that the saints’ bodies were dead by means of their trespasses and sins or their new selves were dead to their trespasses and sins?

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,¹⁶ and a new self, created after the likeness of God in true righteousness and holiness¹⁷) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest.

And you (a new self, created after the likeness of God in true righteousness and holiness¹⁸) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest.

I don’t see anything yet that favors one truth over another. The Greek continued: ὁ δὲ θεὸς, But God, πλούσιος ὢν ἐν ἐλέει, being rich in mercy (or “being rich by means of mercy”), διὰ τὴν πολλὴν ἀγάπην αὐτοῦ, because of “his” great love, ἣν ἠγάπησεν ἡμᾶς, “who” loved us (e.g., a reference to Christ, the Father’s “great love”; Matthew 3:17; Luke 9:35; John 10:17, 18), καὶ ὄντας ἡμᾶς, “in spite of being us,” νεκροὺς τοῖς παραπτώμασιν, dead in our trespasses (or “dead by means of trespasses”), συνεζωοποίησεν τῷ Χριστῷ, made us alive together with Christ (or “made alive by means of Christ”), χάριτι ἐστε σεσῳσμένοι, by grace you were saved (or, “by means of grace you are, were and continue to be¹⁹ saved”), καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, and raised us up with him and seated us with him in the heavenly places in Christ Jesus (or “and raised up and seated by means of the heavenly by means of Christ Jesus”), ἵνα, so that, ἐνδείξηται, he might show,²⁰ ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις, in the coming ages (or “by means of the ages to come”), τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ, the immeasurable riches of his grace, ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ, in kindness toward us in Christ Jesus (or “by means of kindness toward us by means of Christ Jesus”).

Here Paul’s meaning becomes clearer as a description of the saints’ bodies that were dead by means of their trespasses and sins, without negating the truth that their new selves were dead to their trespasses and sins.

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,²¹ and a new self, created after the likeness of God in true righteousness and holiness²²) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus.

And you (a new self, created after the likeness of God in true righteousness and holiness²³) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus.

This multiplexing of truth is interesting. I won’t do much more than comment on it here. The demultiplexing of telephone communications, for instance, occurs at the receiving end. Paul wrote to Timothy (1 Timothy 1:8-11 ESV):

Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers [Table], the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

Recalling the Greek verbs in Galatians 5 (στήκετε,²⁴ δουλεύετε,²⁵ βλέπετε,²⁶ περιπατεῖτε ²⁷) which could be understood in either the indicative or imperative moods, I wonder if the lawless would have demultiplexed the truth as laws in the imperative mood even as the just (by means of grace through faith in Jesus Christ) heard promises to receive in the indicative mood. The opportunity for such demultiplexing is utterly lost in English translation, since translators choose for the reader.

Paul continued: Τῇ γὰρ χάριτι, For by grace (or “For by means of grace”), ἐστε σεσῳσμένοι διὰ πίστεως, you “are, were and continue to be” saved through faith, καὶ τοῦτο οὐκ ἐξ ὑμῶν, And this is not your own doing (literally, “and this not from within you”), θεοῦ τὸ δῶρον, it is the gift of God (literally, “God’s gift”), οὐκ ἐξ ἔργων, not a result of works (literally, “not out from works”), ἵνα μή τις καυχήσηται, so that no one may boast “about oneself,” αὐτοῦ γάρ ἐσμεν ποίημα, For we are his workmanship, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, created in Christ Jesus for good works (or “created by means of Christ Jesus to good works”), οἷς προητοίμασεν ὁ θεὸς, which God prepared beforehand, ἵνα ἐν αὐτοῖς περιπατήσωμεν, that we should walk in them (or “so that by means of them we may walk”).

I added “about oneself” to καυχήσηται (ESV: may boast) to highlight the middle voice. The conjunction ἵνα indicates that περιπατήσωμεν, a form of περιπατέω in the subjunctive mood is in a purpose or result clause and “should be viewed as a definite outcome that will happen as a result of another stated action”; namely, For we are his workmanship, “created by means of Christ Jesus to good works” which God prepared beforehand.

The multiplexed truths to be hearing with faith are:

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,²⁸ and a new self, created after the likeness of God in true righteousness and holiness²⁹) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus. For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift, not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we may walk.

And you (a new self, created after the likeness of God in true righteousness and holiness³⁰) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus. For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift, not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we may walk.

I’ll pick this up in another essay.

Examples of ὄντας in the New Testament
Reference	ESV	NA²⁸
Acts 9:2	and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem.	ᾐτήσατο παρ’ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ
Acts 16:3	Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek.	τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις· ᾔδεισαν γὰρ ἅπαντες ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν
Acts 22:5	as the high priest and the whole council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished.	ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον, παρ’ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην, ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν
Acts 28:17	After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.	Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς· ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσιν τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων
Romans 16:11	Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus	ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ
Ephesians 2:1	And you were dead in the trespasses and sins	Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν
Ephesians 2:5	even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—	καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, – χάριτί ἐστε σεσῳσμένοι
Philippians 1:7	It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel.	Καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας
Colossians 1:21	And you, who once were alienated and hostile in mind, doing evil deeds,	Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς,
Colossians 2:13	And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,	καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα
2 Timothy 2:19	But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.”	ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην· ἔγνω κύριος τοὺς ὄντας αὐτοῦ, καί· ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου

Tables comparing Psalm 103:11 and 103:12 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 103:11 (102:11) and 103:12 (102:12) in the Septuagint (BLB and Elpenor), and a table comparing 1 Corinthians 12:2 in the KJV and NET follow.

Psalm 103:11 (Tanakh)	Psalm 103:11 (KJV)	Psalm 103:11 (NET)
For as the heaven is high above the earth, so great is his mercy toward them that fear him.	For as the heaven is high above the earth, so great is his mercy toward them that fear him.	For as the skies are high above the earth, so his loyal love towers over his faithful followers.

Psalm 103:11 (Septuagint BLB)	Psalm 102:11 (Septuagint Elpenor)
ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσεν κύριος τὸ ἔλεος αὐτοῦ ἐπὶ τοὺς φοβουμένους αὐτόν	ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσε Κύριος τὸ ἔλεος αὐτοῦ ἐπὶ τοὺς φοβουμένους αὐτόν
Psalm 102:11 (NETS)	Psalm 102:11 (English Elpenor)
because, as the sky is high above the earth, he strengthened his mercy toward those who fear him;	For as the heaven is high above the earth, the Lord has [so] increased his mercy toward them that fear him.

Psalm 103:12 (Tanakh)	Psalm 103:12 (KJV)	Psalm 103:12 (NET)
As far as the east is from the west, so far hath he removed our transgressions from us.	As far as the east is from the west, so far hath he removed our transgressions from us.	As far as the eastern horizon is from the west, so he removes the guilt of our rebellious actions from us.

Psalm 103:12 (Septuagint BLB)	Psalm 102:12 (Septuagint Elpenor)
καθ᾽ ὅσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν ἐμάκρυνεν ἀφ᾽ ἡμῶν τὰς ἀνομίας ἡμῶν	καθόσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν, ἐμάκρυνεν ἀφ᾿ ἡμῶν τὰς ἀνομίας ἡμῶν
Psalm 102:12 (NETS)	Psalm 102:12 (English Elpenor)
as far as east is from west, he has removed from us our acts of lawlessness.	As far as the east is from the west, [so far] has he removed our transgressions from us.

1 Corinthians 12:2 (NET)	1 Corinthians 12:2 (KJV)
You know that when you were pagans you were often led astray by speechless idols, however you were led.	Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

1 Corinthians 12:2 (NET Parallel Greek)	1 Corinthians 12:2 (Stephanus Textus Receptus)	1 Corinthians 12:2 (Byzantine Majority Text)
Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι	οιδατε οτι εθνη ητε προς τα ειδωλα τα αφωνα ως αν ηγεσθε απαγομενοι	οιδατε οτι οτε εθνη ητε προς τα ειδωλα τα αφωνα ως αν ηγεσθε απαγομενοι

Exploration, Part 15

Back to 3 John, Part 5

Back to Exploration, Part 16

Back to Exploration, Part 17

Back to Justice and Mercy Revisited, Part 3

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὅτε here. The Stephanus Textus Receptus did not.

³ The Stephanus Textus Receptus and Byzantine Majority Text had the article τη preceding creation. The NET parallel Greek text and NA²⁸ did not.

⁴ From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁵ Romans 7:20 (ESV) Table

⁶ Ephesians 4:22b (ESV)

⁷ Ephesians 4:24b (ESV)

⁸ John 3:6 (ESV)

⁹ Ephesians 2:1a

¹⁰ Here, translating ποτε once (understood as “at some unknown point of time” rather than literally “one time”) is completely acceptable. The Greek verb περιεπατήσατε, you walked, is in the past tense and translated accordingly. “In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.” From Verb Tenses: Aorist Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹¹ From Noun Cases: Accusative Case, Greek Nouns (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹² From Noun Cases: Nominative Case, Greek Nouns (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹³ Ephesians 4:22b (ESV)

¹⁴ Ephesians 4:24b (ESV)

¹⁵ Ephesians 4:24b (ESV)

¹⁶ Ephesians 4:22b (ESV)

¹⁷ Ephesians 4:24b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ The verb ἐστε in the present tense (you are) was followed here by σεσῳσμένοι (were and continue to be saved), a participle of the verb σώζω in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

²⁰ The Greek word translated he might show was the verb ἐνδείξηται, a form of ἐνδείκνυμι in the subjunctive mood, and so that was ἵνα. This is a purpose or result clause that will happen because God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus).

²¹ Ephesians 4:22b (ESV)

²² Ephesians 4:24b (ESV)

²³ Ephesians 4:24b (ESV)

²⁴ Exploration, Part 1

²⁵ Exploration, Part 4

²⁶ Exploration, Part 4

²⁷ Exploration, Part 5

²⁸ Ephesians 4:22b (ESV)

²⁹ Ephesians 4:24b (ESV)

³⁰ Ephesians 4:24b (ESV)

Exploration, Part 13

Posted on June 9, 2025 by admin

I’ll continue hearing with faith¹ the truth of the Gospel (Ephesians 1:15-23 ESV):

For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you² in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts³ enlightened, that you may know what is the hope to which he has called you, what⁴ are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated⁵ him at his right hand in the heavenly places [Table], far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all [Table].

…his great might that he worked in Christ…

The Greek is: Διὰ τοῦτο, For this reason, καγὼ ἀκούσας τὴν καθ᾿ ὑμᾶς πίστιν, because I have heard of your faith, ἐν τῷ κυρίῳ Ἰησοῦ, in the Lord Jesus (or “by means of the Lord Jesus”), καὶ τὴν |ἀγάπην τὴν|, and your love, εἰς πάντας τοὺς ἁγίους, toward all the saints. The Greek words translated the Lord, τῷ κυρίῳ, are in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.⁶

And here I can argue that “by means of” is more than an interesting option. It is the more appropriate translation. Paul continued: οὐ παύομαι, I do not cease, εὐχαριστῶν, to give thanks (or “giving thanks” or “feeling obligated to thank [God]”) ὑπὲρ ὑμῶν, for you (or “about you”), μνείαν ποιούμενος, remembering you (literally, “remembering to do”), ἐπὶ τῶν προσευχῶν μου, in my prayers.

Why does Paul praise God or feel obligated to thank Him for the saints who are in Ephesus?⁷ Why not praise them instead for their faith in the Lord Jesus and [their] love toward all the saints?⁸ Did Paul know (and write quite clearly) that God was responsible for both their faith and their love toward all the saints by means of the Lord Jesus? The answer to the question whether Paul knew this is an undeniable “yes,” and translating ἐν τῷ κυρίῳ Ἰησοῦ otherwise only encourages those who are unaccustomed to the leading of the indwelling Holy Spirit and unfamiliar with the power of God to wonder why we must thank God for our own works of obedience.

Granted, even that question—why must I thank and praise God for my own obedience?—led by the Holy Spirit may lead one to contemplate the difference between foolish Galatians, whose works of obedience were achieved (or not) by being perfected by the flesh through law, and the saints in Ephesus, whose works of obedience were achieved by the Spirit by hearing with faith. It prompts me to wonder how foolish Galatians would have perceived and received the saints in Ephesus. Would they have recognized their godliness and been restored in a spirit of gentleness, or would they have disdained them for their disregard of the rules by which the foolish Galatians justified themselves? And how would the saints in Ephesus have perceived and received the foolish Galatians? Would they have stood firm in the freedom for which Christ had set them free, or would they have been tempted by outward appearances to be justified by law and perfected by the flesh?

Paul’s thought continued: ἵνα, that (or “in order that” or “so that”), ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, the God of our Lord Jesus Christ, ὁ πατὴρ τῆς δόξης, the Father of glory, δώῃ ὑμῖν, may give you (e.g., “may give to you” rather than “may give by means of you”), πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, the Spirit of wisdom and of revelation in the knowledge of him (or “wisdom’s and revelation’s spirit by means of his knowledge”).

The verb δώῃ, may give (ESV), is a form of δίδωμι in the subjunctive mood. The conjunction ἵνα indicates that this is a purpose or result clause.

The subjunctive mood indicates probability or objective possibility…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.⁹

We are meant to hear the God of our Lord Jesus Christ, the Father of glory, will grant to you “wisdom’s and revelation’s spirit by means of his knowledge,” even though the verb is not δώσει in the future tense and indicative mood. So, what is “another stated action” that moves “He may grant to you wisdom’s and revelation’s spirit by means of his knowledge” from “a possible result” to “a definite outcome that will happen”? I do not cease giving thanks for you, remembering to do [so] in my prayers.

…and coming to his hometown [Jesus] taught them in their synagogue, so that they were astonished,¹⁰ and said, “Where did this man get this wisdom and these mighty works? Is not this the carpenter’s son? Is not¹¹ his mother called Mary? And are not his brothers James and Joseph¹² and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?” And they took offense (ἐσκανδαλίζοντο, a passive form of σκανδαλίζω) at him. But Jesus said to them, “A prophet is not without honor except in his¹³ hometown and in his own household.” And he did not do many mighty works there, because of their unbelief (ἀπιστίαν, a form of ἀπιστία).¹⁴

Paul supplied the faith through his persistent thanksgiving for many mighty works (δυνάμεις πολλὰς) of God: “wisdom’s and revelation’s spirit by means of [God’s] knowledge” given as gifts to individual saints in Ephesus. This is instructive to those who like foolish Galatians believe they are being perfected by the flesh.¹⁵ It is more instructive to the spiritual who are tasked with the obligation to restore [them] in a spirit of gentleness.¹⁶ Who else will supply the faith for the many mighty works of God they so desperately require as they themselves put…confidence (πεποιθότες, a form of πείθω) in the flesh?¹⁷

For I tell you, Jesus said, unless your righteousness (ὑμῶν ἡ δικαιοσύνη) exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.¹⁸ This no longer means that one must do the old covenant better than the scribes and Pharisees (if it ever did). Christ has come; Christ has died; Christ is risen again…. So now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.¹⁹ No righteousness of my own derived from the law exceeds that of the scribes and Pharisees, but only the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.²⁰

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.²¹

In other words, I am not the hero of my own story; Jesus is the hero of my story. Paul continued: πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν], having the eyes of your hearts enlightened, εἰς τὸ εἰδέναι ὑμᾶς, that you may know (or “for you to know”), τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, what is the hope to which he has called you (or “what is the hope of his calling”), τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, what…the riches of his glorious inheritance in the saints.

That this enlightenment in every heart drawn to Him constitutes many mighty works of God is borne out in experience as well as in word. There is very little in human nature or the human construction of religion to dissuade one from being perfected by the flesh—now!—even less to persuade one to be among those who eagerly wait (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) for the hope (ἐλπίδα, a form of ἐλπὶς) of righteousness.²²

Paul’s thought continued: καὶ τί τὸ ὑπερβάλλον μέγεθος, and what…the immeasurable greatness, τῆς δυνάμεως αὐτοῦ, of his power, εἰς ἡμᾶς τοὺς πιστεύοντας, toward us who believe, κατὰ τὴν ἐνέργειαν, according to the working, τοῦ κράτους τῆς ἰσχύος αὐτοῦ, of his great might, Ην |ἐνήργησεν|, that he worked, ἐν τῷ Χριστῷ, in Christ (or “by means of Christ,” e.g., the life by hearing with faith that Jesus lived on earth), ἐγείρας αὐτὸν ἐκ νεκρῶν, “to awaken him” from “death,” καὶ καθίσας, and seated him (or “and install”), ἐν δεξιᾷ αὐτοῦ, at his right hand (or “by means of his right hand”), ἐν τοῖς ἐπουρανίοις, in the heavenly places, ὑπεράνω πάσης ἀρχῆς, far above all rule, καὶ ἐξουσίας, and authority, καὶ δυνάμεως, and power, καὶ κυριότητος, and dominion, καὶ παντὸς ὀνόματος ὀνομαζομένου, and…every name that is named, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, not only in this age, ἀλλὰ καὶ ἐν τῷ μέλλοντι, but also in the one to come.

Such is the power that works in us who through the Spirit, by faith…eagerly wait for the hope of righteousness.²³ You…who would be justified by means of law are severed from Christ; you have fallen away from grace.²⁴ You have no hope but being perfected by the flesh,²⁵ achieving a righteousness—your own righteousness derived from the law—which never exceeds that of the scribes and Pharisees.²⁶ Brothers, Paul commanded, even if anyone is caught in any transgression, you, the spiritual, must restore him in a spirit of gentleness.²⁷

Paul continued: καὶ πάντα ὑπέταξεν, And all things he put (or “And all He subjected”), ὑπὸ τοὺς πόδας αὐτοῦ, under his feet, καὶ αὐτὸν ἔδωκεν, and him [He] gave, κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, head over all…to the church, ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, which is his body (or “who is his body”), τὸ πλήρωμα τοῦ, the fullness of him who, τὰ πάντα ἐν πᾶσιν πληρουμένου, [the] all in all fills (or “the all, by means of all, being filled full”).

The truth to be hearing with faith is: For this reason, because I have heard of your faith by means of the Lord Jesus and your love toward all the saints, I do not cease giving thanks about you, remembering to do [so] in my prayers, in order that the God of our Lord Jesus Christ, the Father of glory, may give to you wisdom’s and revelation’s spirit by means of his knowledge, having the eyes of your hearts enlightened for you to know what is the hope of his calling, the riches of his glorious inheritance in the saints, and the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked by means of Christ to awaken him from death and install [Him] by means of his right hand in the heavenly places, far above all rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. And all He subjected under his feet and him [He] gave, head over all to the church, who is his body, the fullness of him who the all [fills], by means of all, being filled full.

To the Galatians Paul had written (Galatians 6:7-9 ESV):

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary²⁸ of doing good, for in due season we will reap, if we do not give up.

The Greek is: Μὴ πλανᾶσθε, Do not be deceived, θεὸς οὐ μυκτηρίζεται, God is not mocked, ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, for whatever one sows, τοῦτο καὶ θερίσει, that also will he reap, ὅτι ὁ σπείρων, For the one who sows, εἰς τὴν σάρκα ἑαυτοῦ, to his own flesh, ἐκ τῆς σαρκὸς θερίσει φθοράν, from the flesh will reap corruption, ὁ δὲ σπείρων, but the one who sows, εἰς τὸ πνεῦμα, to the Spirit, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον, from the Spirit will reap life eternal, τὸ δὲ καλὸν ποιοῦντες, And [the] good doing (or “And the beautiful doing”), μὴ ἐγκακῶμεν, “we may” not grow weary, καιρῷ γὰρ ἰδίῳ, for in due season (or “for by means of its own season”), θερίσομεν, we will reap, μὴ ἐκλυόμενοι, if we do not give up (literally, “not becoming weary”).

The immediate context is: Let the one who is taught the word share all good things with the one who teaches.²⁹ Here the Greek is: Κοινωνείτω δὲ, He must share now, ὁ κατηχούμενος τὸν λόγον, the one who is taught the word, τῷ κατηχοῦντι, “to” the one who teaches, ἐν πᾶσιν ἀγαθοῖς, “by means of” all “goods,” not just food, shelter and clothing but the benefits the Lord has provided one through that teaching, encouragement that the Lord is working through the teacher’s teaching of his Word.

But the truth of reaping and sowing is too fundamental to be withheld from Paul’s general and more pervasive context in his letter to foolish Galatians: you who would be justified by the law³⁰ by being perfected by the flesh,³¹ having a righteousness of [your] own that comes from the law³² are sowing to your own flesh. Sowing to the Spirit seems counterintuitive if one finds herself in a home or religious situation where people bite and devour one another,³³ or one’s own anxiety over sin fosters conceit, provoking one another [by] envying one another:³⁴ For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness,³⁵ the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.³⁶ This is sowing to the Spirit, “for by means of its own season” we will reap,³⁷ “not becoming weary” by hearing with faith.³⁸

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³⁹ I’ll pick this up in another essay.

Translating ὑμᾶς, a form of ὑμεῖς in the accusative case as if it were in the genitive case, of your faith in Ephesians 1:15, took me by surprise. Ordinarily, I would expect that to be ὑμῶν (see Table below). But I found nine other examples (See Table below) in the New Testament. Six of them occur in the phrase δι’ ὑμᾶς. Though I might translate it literally as “through you,” it is apparently translated idiomatically as for your sake or for your benefit. There are three others that follow the pattern found in Ephesians 1:15.

Reference	ESV	NA²⁸
Acts 17:28	of your own poets	τῶν καθ’ ὑμᾶς ποιητῶν
Acts 18:15	your own law	νόμου τοῦ καθ’ ὑμᾶς
Acts 24:22	your case	τὰ καθ’ ὑμᾶς
Ephesians 1:15	of your faith	τὴν καθ’ ὑμᾶς πίστιν

Apparently an article (τῶν, τοῦ, τὰ, τὴν), followed by the preposition καθ’ and the pronoun ὑμᾶς, whether followed or preceded by a noun or not (ποιητῶν, νόμου, πίστιν), transforms the accusative ὑμᾶς into something more like a genitive, your.

Examples of ὑμῶν and faith in the New Testament
Reference	ESV	NA²⁸
Matthew 9:29	Then he touched their eyes, saying, “According to your faith let it be done to you.”	τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων· κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν
Matthew 17:20	He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”	ὁ δὲ λέγει αὐτοῖς· διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ· μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν
Luke 8:25	He said to them, “Where is your faith?” And they were afraid, and they marveled, saying to one another, “Who then is this, that he commands even winds and water, and they obey him?”	εἶπεν δὲ αὐτοῖς· ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν λέγοντες πρὸς ἀλλήλους· τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ
Romans 1:8	First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world.	Πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ
Romans 1:12	that is, that we may be mutually encouraged by each other’s faith, both yours and mine.	τοῦτο δέ ἐστιν συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ
1 Corinthians 2:5	so that your faith might not rest in the wisdom of men but in the power of God.	ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ’ ἐν δυνάμει θεοῦ
1 Corinthians 15:14	And if Christ has not been raised, then our preaching is in vain and your faith is in vain.	εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν
1 Corinthians 15:17	And if Christ has not been raised, your faith is futile and you are still in your sins.	εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν
2 Corinthians 1:24	Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith.	οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν· τῇ γὰρ πίστει ἑστήκατε
2 Corinthians 10:15	We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged,	οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν
Philippians 2:17	Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all.	Ἀλλ’ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν
Colossians 1:4	since we heard of your faith in Christ Jesus and of the love that you have for all the saints,	ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους
Colossians 2:5	For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.	εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν
1 Thessalonians 1:8	For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything.	ἀφ’ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ [ἐν τῇ] Ἀχαΐᾳ, ἀλλ’ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι
1 Thessalonians 3:2	and we sent Timothy, our brother and God’s coworker in the gospel of Christ, to establish and exhort you in your faith,	καὶ ἐπέμψαμεν Τιμόθεον, τὸν ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν
1 Thessalonians 3:5	For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.	διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν
1 Thessalonians 3:6	But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you—	Ἄρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ’ ὑμῶν καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν καθάπερ καὶ ἡμεῖς ὑμᾶς
1 Thessalonians 3:7	for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith.	διὰ τοῦτο παρεκλήθημεν, ἀδελφοί, ἐφ’ ὑμῖν ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν διὰ τῆς ὑμῶν πίστεως
1 Thessalonians 3:10	as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?	νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν
2 Thessalonians 1:3	We ought always to give thanks to God for you, brothers1 as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.	Εὐχαριστεῖν ὀφείλομεν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοί, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους
James 1:3	for you know that the testing of your faith produces steadfastness.	γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν
1 Peter 1:7	so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.	ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ
1 Peter 1:9	obtaining the outcome of your faith, the salvation of your souls.	κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν
1 Peter 1:21	who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.	τοὺς δι’ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν
2 Peter 1:5	For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge,	καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν

Examples of ὑμᾶς translated like ὑμῶν in the New Testament
Reference	ESV	NA²⁸
Acts 17:28	for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν· τοῦ γὰρ καὶ γένος ἐσμέν
Acts 18:15	But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things.”	εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ’ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι
Acts 24:22	But Felix, having a rather accurate knowledge of the Way, put them off, saying, “When Lysias the tribune comes down, I will decide your case.”	Ἀνεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ εἴπας· ὅταν Λυσίας ὁ χιλίαρχος καταβῇ, διαγνώσομαι τὰ καθ’ ὑμᾶς
Romans 11:28	As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers.	κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι’ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας
1 Corinthians 4:6	I have applied all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another.	Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλῶν δι’ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου
2 Corinthians 4:15	For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.	τὰ γὰρ πάντα δι’ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ
2 Corinthians 8:9	For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.	γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι δι’ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε
Ephesians 1:15	For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints,	Διὰ τοῦτο κἀγὼ ἀκούσας τὴν καθ’ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους
1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.	ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι’ ὑμᾶς
1 Thessalonians 3:9	For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God,	τίνα γὰρ εὐχαριστίαν δυνάμεθα τῷ θεῷ ἀνταποδοῦναι περὶ ὑμῶν ἐπὶ πάσῃ τῇ χαρᾷ ᾗ χαίρομεν δι’ ὑμᾶς ἔμπροσθεν τοῦ θεοῦ ἡμῶν

Tables comparing Ephesians 1:16; 1:18; Matthew 13:54, 55; 13:57 and Galatians 6:9 in the KJV and NET follow.

Ephesians 1:16 (NET)	Ephesians 1:16 (KJV)
I do not cease to give thanks for you when I remember you in my prayers.	Cease not to give thanks for you, making mention of you in my prayers;

Ephesians 1:16 (NET Parallel Greek)	Ephesians 1:16 (Stephanus Textus Receptus)	Ephesians 1:16 (Byzantine Majority Text)
οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου	ου παυομαι ευχαριστων υπερ υμων μνειαν υμων ποιουμενος επι των προσευχων μου	ου παυομαι ευχαριστων υπερ υμων μνειαν υμων ποιουμενος επι των προσευχων μου

Ephesians 1:18 (NET)	Ephesians 1:18 (KJV)
—since the eyes of your heart have been enlightened—so that you can know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints,	The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

Ephesians 1:18 (NET Parallel Greek)	Ephesians 1:18 (Stephanus Textus Receptus)	Ephesians 1:18 (Byzantine Majority Text)
πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις	πεφωτισμενους τους οφθαλμους της διανοιας υμων εις το ειδεναι υμας τις εστιν η ελπις της κλησεως αυτου και τις ο πλουτος της δοξης της κληρονομιας αυτου εν τοις αγιοις	πεφωτισμενους τους οφθαλμους της καρδιας υμων εις το ειδεναι υμας τις εστιν η ελπις της κλησεως αυτου και τις ο πλουτος της δοξης της κληρονομιας αυτου εν τοις αγιοις

Matthew 13:54, 55 (NET)	Matthew 13:54, 55 (KJV)
Then he came to his hometown and began to teach the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and miraculous powers?	And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

Matthew 13:54 (NET Parallel Greek)	Matthew 13:54 (Stephanus Textus Receptus)	Matthew 13:54 (Byzantine Majority Text)
καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν· πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις

Isn’t this the carpenter’s son? Isn’t his mother named Mary? And aren’t his brothers James, Joseph, Simon, and Judas?

Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

Matthew 13:55 (NET Parallel Greek)	Matthew 13:55 (Stephanus Textus Receptus)	Matthew 13:55 (Byzantine Majority Text)
οὐχ οὗτος ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας	ουχ ουτος εστιν ο του τεκτονος υιος ουχι η μητηρ αυτου λεγεται μαριαμ και οι αδελφοι αυτου ιακωβος και ιωσης και σιμων και ιουδας	ουχ ουτος εστιν ο του τεκτονος υιος ουχι η μητηρ αυτου λεγεται μαριαμ και οι αδελφοι αυτου ιακωβος και ιωσης και σιμων και ιουδας

Matthew 13:57 (NET)	Matthew 13:57 (KJV)
And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”	And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

Matthew 13:57 (NET Parallel Greek)	Matthew 13:57 (Stephanus Textus Receptus)	Matthew 13:57 (Byzantine Majority Text)
καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ	και εσκανδαλιζοντο εν αυτω ο δε ιησους ειπεν αυτοις ουκ εστιν προφητης ατιμος ει μη εν τη πατριδι αυτου και εν τη οικια αυτου	και εσκανδαλιζοντο εν αυτω ο δε ιησους ειπεν αυτοις ουκ εστιν προφητης ατιμος ει μη εν τη πατριδι αυτου και εν τη οικια αυτου

Galatians 6:9 (NET)	Galatians 6:9 (KJV)
So we must not grow weary in doing good, for in due time we will reap, if we do not give up.	And let us not be weary in well doing: for in due season we shall reap, if we faint not.

Galatians 6:9 (NET Parallel Greek)	Galatians 6:9 (Stephanus Textus Receptus)	Galatians 6:9 (Byzantine Majority Text)
τὸ δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν, καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι	το δε καλον ποιουντες μη εκκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι	το δε καλον ποιουντες μη εκκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι

Exploration, Part 14

Back to Justice and Mercy Revisited, Part 2

¹ Galatians 3:2b (ESV)

² The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun υμων repeated here. The Net parallel Greek text and NA²⁸ did not.

³ The NA²⁸ and Byzantine Majority Text had καρδίας [ὑμῶν] here, where the Net parallel Greek text had simply καρδίας, and the Stephanus Textus Receptus had διανοιας υμων (KJV: your understanding).

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) joining these clauses. The Net parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had καθίσας here, a participle of the verb καθίζω, where the Stephanus Textus Receptus and Byzantine Majority Text had the verb εκαθισεν (KJV: set him).

⁶ From Noun Cases: Dative Case, Greek Nouns (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁷ Ephesians 1:1b (ESV)

⁸ Ephesians 1:15 (ESV)

⁹ From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹⁰ In the NET parallel Greek text and NA²⁸ the verb translated were astonished was spelled ἐκπλήσσεσθαι, and εκπληττεσθαι in the Stephanus Textus Receptus and Byzantine Majority Text. These appear to be alternate spellings of the same infinitive form of the verb ἐκπλήσσω.

¹¹ The NET parallel Greek text and NA²⁸ had the negative particle οὐχ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχι.

¹² The NET parallel Greek text and NA²⁸ had Ἰωσὴφ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωσης (KJV: Joses).

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun αυτου here as well as at the end of the clause. The NET parallel Greek text and NA²⁸ did not.

¹⁴ Matthew 13:54-58 (ESV)

¹⁵ Galatians 3:3b (ESV)

¹⁶ Galatians 6:1a (ESV) Table

¹⁷ Philippians 3:3b (ESV) Table

¹⁸ Matthew 5:20 (ESV)

¹⁹ Romans 7:6 (ESV)

²⁰ Philippians 3:9b (NET)

²¹ Galatians 2:20 (EXP11)

²² Galatians 5:5b (ESV)

²³ Galatians 5:5 (ESV)

²⁴ Galatians 5:4 (ESV) Table

²⁵ Galatians 3:3b (ESV)

²⁶ Matthew 5:20a (ESV)

²⁷ Galatians 6:1 (EXP11)

²⁸ The NET parallel Greek text and NA²⁸ had ἐγκακῶμεν here, a 1^st person plural form of ἐκκακέω, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακωμεν (KJV: be weary). These appear to be alternate spellings of the same part of speech.

²⁹ Galatians 6:6 (ESV)

³⁰ Galatians 5:4b (ESV) Table

³¹ Galatians 3:3b (ESV)

³² Philippians 3:9b (ESV)

³³ Galatians 5:15 (ESV) Table

³⁴ Galatians 5:26b (ESV)

³⁵ Galatians 5:5 (ESV)

³⁶ Philippians 3:9c (NET)

³⁷ Galatians 6:9b (ESV)

³⁸ Galatians 3:2b (ESV)

³⁹ Galatians 5:1 (EXP1)

Exploration, Part 12

Posted on May 26, 2025 by admin

I was asked to compare the “translation” from the previous essay side-by-side with the ESV.

Galatians 5:25-6:5 (ESV/EXP11)	Galatians 5:25-6:5 (ESV)
(Links refer back to the rationale for this particular understanding of the Greek text.)	(Links refer to differences in the Greek of the received and critical texts.)
Since we live by the Spirit, by the Spirit also we may keep in step; we may not become conceited, provoking one another by envying one another. Brothers, even if anyone is caught in any transgression, you, the spiritual, must restore such as this in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. One another’s burdens you must bear, and so you will fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. But each one must test his own work, and then unto himself alone he will have reason to boast, and not unto the other. For each his own load will have to bear.	If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another. Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ [Table]. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.
Having begun by the Spirit¹…by hearing with faith…²	…are you now being perfected by the flesh?³

These few changes are more congenial to walking and living by the Spirit by hearing with faith. The ESV translation as is could encourage one to continue his foolish attempt to be perfected by the flesh. The dead giveaway was having Paul encourage the foolish one to have reason to boast (τὸ καύχημα)…in himself (εἰς ἑαυτὸν). Jesus would not approve.⁴ And Paul wrote to foolish Galatians: But far be it from me to boast (καυχᾶσθαι, a form of καυχάομαι) except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.⁵

I’m reminded of Jesus’ words to the man from whom He had cast out the Legion of demons: Go home to your friends and tell (ἀπάγγειλον, an imperative form of ἀπαγγέλλω) them how much the Lord has done⁶ for you, and how he has had mercy on you.⁷ It helps highlight the difference between telling what the Lord has done in and through me and boasting about what the Lord has done in and through me: The former remains cognizant of the truth: We are unworthy servants; we have only done what was our duty.⁸ The latter does not. Consider how Paul told what the Lord had done in and through him (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

…to the praise of his glorious grace…

Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places [Table], even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved [Table].⁹

The Greek is: Παῦλος, Paul, ἀπόστολος Χριστοῦ Ἰησοῦ, apostle of Christ Jesus, διὰ θελήματος θεοῦ, by the will of God, τοῖς ἁγίοις, To the saints, τοῖς οὖσιν, who are, [ἐν Ἐφέσῳ], in Ephesus, καὶ πιστοῖς, and…faithful, ἐν Χριστῷ Ἰησοῦ, in (or, “by means of”) Christ Jesus. The adjective Χριστῷ is in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.¹⁰

Paul continued: χάρις ὑμῖν, Grace to you, καὶ εἰρήνη, and peace, ἀπὸ θεοῦ πατρὸς ἡμῶν, from God our Father, καὶ κυρίου Ἰησοῦ Χριστοῦ, and…Lord Jesus Christ. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ, the Blessed God and Father, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, of our Lord Jesus Christ, ὁ εὐλογήσας ἡμᾶς, who has blessed us, ἐν πάσῃ εὐλογίᾳ πνευματικῇ, with every spiritual blessing (or, “by means of every spiritual blessing” or “benefit”), ἐν τοῖς ἐπουρανίοις, in the heavenly places, ἐν Χριστῷ, in Christ (or “by means of Christ”).

The Greek continued: καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ, even as he chose us in him (or, “by means of Him”), πρὸ καταβολῆς κόσμου, before the foundation of the world, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους, that we should be holy and blameless (literally, “to be us, holy and blameless”), κατενώπιον αὐτοῦ ἐν ἀγάπῃ, before him. In love (or, “before Him by means of love”).

Paul wrote elsewhere how this love renders one holy and blameless (Romans 13:8-10 ESV):

Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself” [Table]. Love (ἀγάπη) does no wrong to a neighbor; therefore love (ἀγάπη) is the fulfilling of the law.

And he identified the source of this love (Galatians 5:22a ESV):

But the fruit (καρπὸς; e.g., “result”) of the Spirit is love (ἀγάπη)…

He also expounded on this love that is the result of the indwelling Holy Spirit of God (1 Corinthians 13:4-13 ESV):

Love (ἀγάπη) is patient and kind; love (ἀγάπη) does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.

Love (ἀγάπη) never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away [Table]. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away [Table]. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways [Table]. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

So now faith, hope, and love (ἀγάπη) abide, these three; but the greatest of these is love (ἀγάπη).

The love which renders one holy and blameless is not achieved by being perfected by the flesh but by hearing with faith. Paul continued: προορίσας ἡμᾶς, he predestined us, εἰς υἱοθεσίαν, for adoption as sons, διὰ Ἰησοῦ Χριστοῦ, through Jesus Christ, εἰς αὐτόν, to himself (literally, “to Him”), κατὰ τὴν εὐδοκίαν, according to the purpose, τοῦ θελήματος αὐτοῦ, of his will, εἰς ἔπαινον, to the praise (or, “unto praise”), δόξης τῆς χάριτος αὐτοῦ, of his glorious grace, ἧς ἐχαρίτωσεν ἡμᾶς, with which he has blessed us (or, “which has blessed us”), ἐν τῷ ἠγαπημένῳ, in the Beloved (or “by means of the Beloved”).

I’m here in Ephesians ostensibly because he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace¹¹ serves as a rebuttal of sorts to the contention that and then his reason to boast will be in himself alone¹² is an appropriate translation of καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει. Granted, once I hear εἰς ἑαυτὸν μόνον as a matter of private boasting, “unto himself alone,” rather than boasting about himself, even in himself alone rings true. But the bookend—καὶ οὐκ εἰς τὸν ἕτερον, and not in his neighbor¹³—is rendered unintelligible. Boasting privately within my neighbor is a ventriloquist act that has never even occurred to me to attempt, though boasting about myself, or the work of God in and through me, unto my neighbor is well within the purview of my potential offenses.

Now that I am here, however, Paul’s letter To the saints who are in Ephesus¹⁴ is a treasure trove of truth to be hearing with faith: Not only did he call them the saints (τοῖς ἁγίοις), he described them as faithful by means of Christ Jesus (ἐν Χριστῷ Ἰησοῦ).

You are severed from Christ, you who would be justified by the law (ἐν νόμῳ; “by means of law”); you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus (ἐν…Χριστῷ |Ἰησοῦ|; “by means of Christ Jesus”) neither circumcision nor uncircumcision counts for anything, but only faith (πίστις) working through love.¹⁵

Hearing the dative case in Paul’s writing as “by means of,” more often than not, is probably a necessary step in overcoming every attempt at being perfected by the flesh.¹⁶ The truth to be hearing with faith is: Paul, apostle of Christ Jesus by the will of God: To the saints who are in Ephesus, and faithful by means of Christ Jesus: Grace to you and peace from God our Father and Lord Jesus Christ. The blessed God and Father of our Lord Jesus Christ, who has blessed us by means of every spiritual blessing in the heavenly places by means of Christ, even as he chose us by means of him before the foundation of the world to be us, holy and blameless before him by means of love: he predestined us for adoption as sons through Jesus Christ to Him according to the purpose of his will unto praise of his glorious grace which has blessed us by means of the Beloved.

…to unite all things in Christ…

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace [Table], which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in Christ, things in heaven and things on earth in him [Table].¹⁷

Paul continued: Ἐν ᾧ, In him (literally, “In whom” or “By means of whom”), ἔχομεν τὴν ἀπολύτρωσιν, we have redemption, διὰ τοῦ αἵματος αὐτοῦ, through his blood (e.g., “bloodshed”), τὴν ἄφεσιν τῶν παραπτωμάτων, the forgiveness of…trespasses, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ, according to the riches of his grace, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, which he lavished upon us, ἐν πάσῃ σοφίᾳ καὶ φρονήσει, in all wisdom and insight (or, “by means of all wisdom and insight”).

The Greek continues: γνωρίσας ἡμῖν, making known to us (or, “by means of us”), τὸ μυστήριον τοῦ θελήματος αὐτοῦ, the mystery of his will, κατὰ τὴν εὐδοκίαν αὐτοῦ, according to his purpose, ἣν προέθετο ἐν αὐτῷ, which he set forth in Christ (or, “by means of Christ”; literally, “Him”), εἰς οἰκονομίαν, as a plan (or, “for stewardship”), τοῦ πληρώματος τῶν καιρῶν, for the fullness of time (literally, “of the fulfilling of the ages”), ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, to unite all things in Christ (literally, “to gather together in one the whole by means of the Christ”), τὰ ἐπὶ τοῖς οὐρανοῖς, things in heaven (literally, “those in the heavens”), καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ, and things (or, “those”) on “the” earth in him (or, “by means of Him”).

The truth to be hearing with faith continued: By means of whom we have redemption through his bloodshed, the forgiveness of trespasses according to the riches of his grace which he lavished upon us by means of all wisdom and insight, making known by means of us the mystery of his will according to his purpose which he set forth by means of Him for stewardship of the fulfilling of the ages: to gather together in one the whole by means of the Christ, those in the heavens and those on the earth by means of Him. As Jesus promised, And I, when I am lifted up from the earth, will draw all (πάντας, a form of πᾶς)…to myself.¹⁸

…to the praise of his glory…

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory [Table]. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who¹⁹ is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.²⁰

Paul continued: Ἐν ᾧ καὶ, In him (literally, “In whom also” or “By means of whom also”), ἐκληρώθημεν, we have obtained an inheritance, προορισθέντες, having been predestined, κατὰ πρόθεσιν, according to the purpose, τοῦ τὰ πάντα ἐνεργοῦντος, of him who all things works (or “of Him who the whole works”), κατὰ τὴν βουλὴν, according to the counsel, τοῦ θελήματος αὐτοῦ, of his will, εἰς τὸ εἶναι ἡμᾶς, so that we who “are,” εἰς ἔπαινον δόξης αὐτοῦ, “unto” praise of his glory, τοὺς προηλπικότας ἐν τῷ Χριστῷ, were first to hope in Christ (or “by means of Christ”). Ἐν ᾧ καὶ, In him…also (Literally, “in whom also” or “By means of whom also”), ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, you heard the word of truth, (τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, the gospel of your salvation) ἐν ᾧ καὶ πιστεύσαντες, and believed in him (Literally, “in whom also believed” or “by means of whom also believed”) ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, were sealed with the promised Holy Spirit (literally, “you were sealed with the Spirit” or “by means of the Spirit of the promise of the holy” or “by means of the Holy [One]”), ὅ ἐστιν ἀρραβὼν, who is the guarantee, τῆς κληρονομίας ἡμῶν, of our inheritance, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, until we acquire possession of it (literally, “for redemption of possession”), εἰς ἔπαινον τῆς δόξης αὐτοῦ, “unto” praise of his glory.

Or do you not know that your body is a temple of the Holy Spirit within you, Paul wrote elsewhere, whom you have from God? You are not your own, for you were bought with a price [Table].²¹ Peter may have expressed our inheritance “for redemption of possession” more clearly (1 Peter 2:8b-10 ESV):

They stumble because they disobey (ἀπειθοῦντες, a present participle of ἀπειθέω; e.g., “disbelieve, doubt”) the word, as they were destined to do (Romans 11:11-24; cf. 11:23).

But you are a chosen race, a royal priesthood, a holy nation, a people for (εἰς) his own possession (περιποίησιν, an accusative form of περιποίησις), that you may proclaim the excellencies (τὰς ἀρετὰς) of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.

The inheritance of the priesthood was stated clearly in the law:

Masoretic Text		Septuagint
Deuteronomy 10:8, 9 (Tanakh)	Deuteronomy 10:8, 9 (NET)	Deuteronomy 10:8, 9 (NETS)	Deuteronomy 10:8, 9 (English Elpenor)
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day.	At that time the Lord set apart the tribe of Levi to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings in his name, as they do to this very day.	At that time the Lord set apart the tribe of Leui to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pray in his name, to this day.	At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.
Wherefore Levi hath no portion nor inheritance (וְנַֽחֲלָ֖ה) with his brethren; HaShem is his inheritance (נַֽחֲלָת֔וֹ), according as HaShem thy G-d spoke unto him.–	Therefore Levi has no allotment or inheritance (naḥălâ, ונחלה) among his brothers; the Lord is his inheritance (naḥălâ, נחלתו) just as the Lord your God told him.	Therefore, for the Leuites there is not a part or allotment (κλῆρος) among their brothers; the Lord himself is his allotment (κλῆρος), as he said to him.)	Therefore the Levites have no part nor inheritance (κλῆρος) among their brethren; the Lord himself [is] their inheritance (κλῆρος), as he said to them.

And so I assume that the inheritance of this royal priesthood—an inheritance (κληρονομίαν, another form of κληρονομία) that is imperishable, undefiled, and unfading, kept in heaven for you,²² who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time²³—is God the Father, God the Son through God the indwelling Holy Spirit rather than some unspecified it which we acquire possession of.

…all who hate me love death.

As I worked on this essay I watched Lars von Trier’s Melancholia again, drawn to it as irresistibly as Justine (Kirsten Dunst) is drawn out of her sister’s house to bathe naked in the reflected light of the giant planet on a collision course with earth. Claire (Charlotte Gainsbourg), Justine’s sister, follows Justine at a distance and becomes our window into her amorous affection for impending death.

Justine had rejected her husband Michael (Alexander Skarsgård) from their bridal bed, only to wander off and rape Tim (Brady Corbet) in the sand trap on her brother-in-law’s golf course, still wearing her wedding dress. And Claire’s voyeuristic presence at Justine’s tryst with the planet Melancholia reminds us of her failure to engage her depressed sister in an imitation of life; namely, her attempt to put Justine in a bath before eating a favorite meal—meatloaf she had specially prepared—a gesture which Justine also rejected: “It tastes like ashes.”

And I was again reminded of Lars von Trier’s uncanny ability to dramatize biblical themes. The speaker of the headline of this section—all who hate me love death²⁴—is God:

Masoretic Text		Septuagint
Proverbs 8:1 (Tanakh/KJV)	Proverbs 8:1 (NET)	Proverbs 8:1 (NETS)	Proverbs 8:1 (English Elpenor)
Doth not wisdom (חָכְמָ֥ה) cry? and understanding put forth her voice?	Does not wisdom (ḥāḵmâ, חכמה) call out? Does not understanding raise her voice?	You will proclaim wisdom (σοφίαν) in order that prudence may be obedient to you;	Thou shalt proclaim wisdom (σοφίαν), that understanding may be obedient to thee.

Though the Masoretic text and Septuagint differ somewhat in their interpretations of the original Hebrew, Paul made the connection (1 Corinthians 1:20-25 ESV):

Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom (σοφίαν, a form of σοφία) of the world? [Table] For since, in the wisdom (σοφίᾳ, another form of σοφία) of God, the world did not know God through wisdom (σοφίας, another form of σοφία), it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom (σοφίαν, a form of σοφία), but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles [Table], but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom (σοφίαν, a form of σοφία) of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men [Table].

In the fictional world of Lars von Trier’s Melancholia there was no salvation from death or the love of death. As Justine said:

The earth is evil. We don’t need to grieve for it…Nobody will miss it…All I know is, life on earth is evil…I know we’re alone…Life is only on earth—and not for long.

Justine’s hatred of God doesn’t manifest in particularly overt or aggressive ways. She is a fictional character. Jesus is not drawing her to Himself with the infinite gravity of All authority in heaven and on earth.²⁵ There is nothing for her to resist. She simply states her hatred calmly: “I know we’re alone.” Still, as writer and director of Melancholia, Mr. von Trier grounded Justine in the here and now. Her mother Gaby (Charlotte Rampling) reveals much of Justine’s nurturing in an impromptu and unwilling wedding toast:

Yes, I wasn’t at the church. I don’t believe in marriage. Claire, who I’ve always taken for a sensible girl, you’ve arranged a spectacular party: Till death do us part and forever and ever, Justine and Michael. I just have one thing to say: enjoy it while it lasts. I myself hate marriages…especially when they involve some of my closest family members.

And Justine’s erratic behavior bears some resemblance to the contemporary woman whose quest for self-possession both entitles her to share herself with whomever whenever she chooses and prohibits her from being possessed by another, man or God. Her father Dexter (John Hurt) has no words to say beyond his complaint about not wishing to complain about Gaby (which provoked Gaby’s outburst). Dexter will dance with his daughter and party with her but will not, or cannot, have a serious conversation with her about her concerns.

I understand Justine as an actor playing a role called happiness (unconvincingly) in a world that is ultimately absurd to her, a mindless concatenation of meaningless rituals: evil in a word, though even evil loses its potency when not held in opposition to the goodness and graciousness, love in a word, of God. She only comes to life, as it were, only comes into her own true self as death overwhelms all (well, everyone except for her young nephew, to whom she lies shamelessly). We, however, live in a real world where death is ultimately defeated, where the goodness of God draws you to Himself to love and possess you through Jesus: the way, and the truth, and the life.²⁶

The truth to be hearing with faith is: By means of whom also we have obtained an inheritance, having been predestined of Him who the whole works according to the counsel of his will, so that we who are unto praise of his glory were first to hope by means of Christ. By means of whom also you heard the word of truth, the gospel of your salvation, by means of whom also believed; you were sealed by means of the Spirit of the promise by means of the holy [One] who is the guarantee of our inheritance for redemption of possession unto praise of his glory.

I may be getting carried away with the “by means of” aspect of Paul’s use of the dative case. But I would prefer to praise the Lord too much, rather than too little, for his salvation, not falling back into the temptation of being perfected by the flesh. Paul made it abundantly clear here that the Lord’s purpose in saving me was unto praise of his glory. His salvation is good. I will perceive that goodness and will praise Him for it because that is his purpose. And I’ll continue to study Ephesians to know more truth to be hearing with faith.

According to a note (29) Peter quoted from Hosea 1:6, 9 and 2:23. Tables comparing the Greek of Peter’s quotation to that of the Septuagint follow.

1 Peter 2:10b (NET Parallel Greek)	Hosea 1:6b (Septuagint BLB)	Hosea 1:6b (Septuagint Elpenor)
οὐκ ἠλεημένοι	Οὐκ-ἠλεημένη	Οὐκ-ἠλεημένη
1 Peter 2:10b (NET)	Hosea 1:6b (NETS)	Hosea 1:6b (English Elpenor)
shown no mercy	Not Pitied	Unpitied

1 Peter 2:10a (NET Parallel Greek)	Hosea 1:9b (Septuagint BLB)	Hosea 1:9b (Septuagint Elpenor)
οὐ λαὸς	Οὐ-λαόσ-μου	Οὐ-λαός-μου
1 Peter 2:10a (NET)	Hosea 1:9b (NETS)	Hosea 1:9b (English Elpenor)
not a people	Not My People	Not my people

1 Peter 2:10 (NET Parallel Greek)	Hosea 2:23b (Septuagint BLB) Table	Hosea 2:23b (Septuagint Elpenor)
οὐ λαὸς νῦν δὲ λαὸς θεοῦ…οὐκ ἠλεημένοι νῦν δὲ ἐλεηθέντες	καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ–μου λαός μου εἶ σύ	καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ–μου λαός μου εἰ σύ
1 Peter 2:10 (NET)	Hosea 2:23b (NETS)	Hosea 2:23b (English Elpenor)
not a people, but now you are God’s people… shown no mercy, but now you have received mercy	And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,”	and will love her that was not loved, and will say to that which was not my people, Thou art my people;

Tables comparing Hosea 1:6; 1:9; Deuteronomy 10:8; 10:9; Proverbs 8:36 and 8:1 in the Tanakh, KJV and NET, and tables comparing the Greek of Hosea 1:6; 1:9; Deuteronomy 10:8; 10:9; Proverbs 8:36 and 8:1 in the Septuagint (BLB and Elpenor), and tables comparing Mark 5:19; Ephesians 1:14 and 1 Peter 1:4 in the KJV and NET follow.

Hosea 1:6 (Tanakh)	Hosea 1:6 (KJV)	Hosea 1:6 (NET)
And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.	And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.	She conceived again and gave birth to a daughter. Then the Lord said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity on the nation of Israel. For I will certainly not forgive their guilt.

Hosea 1:6 (Septuagint BLB)	Hosea 1:6 (Septuagint Elpenor)
καὶ συνέλαβεν ἔτι καὶ ἔτεκεν θυγατέρα καὶ εἶπεν αὐτῷ κάλεσον τὸ ὄνομα αὐτῆς Οὐκ-ἠλεημένη διότι οὐ μὴ προσθήσω ἔτι ἐλεῆσαι τὸν οἶκον τοῦ Ισραηλ ἀλλ᾽ ἢ ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς	καὶ συνέλαβεν ἔτι καὶ ἔτεκε θυγατέρα, καὶ εἶπεν αὐτῷ· κάλεσον τὸ ὄνομα αὐτῆς, Οὐκ-ἠλεημένη, διότι οὐ μὴ προσθήσω ἔτι ἐλεῆσαι τὸν οἶκον ᾿Ισραήλ, ἀλλ᾿ ἢ ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς
Hosea 1:6 (NETS)	Hosea 1:6 (English Elpenor)
And she conceived again and bore a daughter. And he said to him, “Call her name Not Pitied, for I will no longer have pity on the house of Israel, but setting myself in opposition, I will oppose them.	And she conceived again, and bore a daughter. And he said to him, Call her name, Unpitied: for I will no more have mercy on the house of Israel, but will surely set myself in array against them.

Hosea 1:9 (Tanakh)	Hosea 1:9 (KJV)	Hosea 1:9 (NET)
Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.	Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.	Then the Lord said: “Name him ‘Not My People’ (Lo-Ammi) because you are not my people, and I am not your God.

Hosea 1:9 (Septuagint BLB)	Hosea 1:9 (Septuagint Elpenor)
καὶ εἶπεν κάλεσον τὸ ὄνομα αὐτοῦ Οὐ-λαόσ-μου διότι ὑμεῖς οὐ λαός μου καὶ ἐγὼ οὔκ εἰμι ὑμῶν	καὶ εἶπε· κάλεσον τὸ ὄνομα αὐτοῦ Οὐ-λαός-μου, διότι ὑμεῖς οὐ λαός μου, καὶ ἐγώ οὐκ εἰμὶ ὑμῶν
Hosea 1:9 (NETS)	Hosea 1:9 (English Elpenor)
And he said, “Call his name Not My People, for you are not my people and I am not your ‘I am.’”	And he said, Call his name, Not my people: for ye are not my people, and I am not your [God].

Deuteronomy 10:8 (Tanakh)	Deuteronomy 10:8 (KJV)	Deuteronomy 10:8 (NET)
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day.	At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.	At that time the Lord set apart the tribe of Levi to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings in his name, as they do to this very day.

Deuteronomy 10:8 (Septuagint BLB)	Deuteronomy 10:8 (Septuagint Elpenor)
ἐν ἐκείνῳ τῷ καιρῷ διέστειλεν κύριος τὴν φυλὴν τὴν Λευι αἴρειν τὴν κιβωτὸν τῆς διαθήκης κυρίου παρεστάναι ἔναντι κυρίου λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης	ἐν ἐκείνῳ τῷ καιρῷ διέστειλε Κύριος τὴν φυλὴν τὴν Λευὶ αἴρειν τὴν κιβωτὸν τῆς διαθήκης Κυρίου, παρεστάναι ἔναντι Κυρίου, λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης
Deuteronomy 10:8 (NETS)	Deuteronomy 10:8 (English Elpenor)
At that time the Lord set apart the tribe of Leui to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pray in his name, to this day.	At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.

Deuteronomy 10:9 (Tanakh)	Deuteronomy 10:9 (KJV)	Deuteronomy 10:9 (NET)
Wherefore Levi hath no portion nor inheritance with his brethren; HaShem is his inheritance, according as HaShem thy G-d spoke unto him.–	Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.	Therefore Levi has no allotment or inheritance among his brothers; the Lord is his inheritance just as the Lord your God told him.

Deuteronomy 10:9 (Septuagint BLB)	Deuteronomy 10:9 (Septuagint Elpenor)
διὰ τοῦτο οὐκ ἔστιν τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν κύριος αὐτὸς κλῆρος αὐτοῦ καθὰ εἶπεν αὐτῷ	διὰ τοῦτο οὐκ ἔστι τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν· Κύριος αὐτὸς κλῆρος αὐτοῦ, καθότι εἶπεν αὐτῷ
Deuteronomy 10:9 (NETS)	Deuteronomy 10:9 (English Elpenor)
Therefore, for the Leuites there is not a part or allotment among their brothers; the Lord himself is his allotment, as he said to him.)	Therefore the Levites have no part nor inheritance among their brethren; the Lord himself [is] their inheritance, as he said to them.

Proverbs 8:36 (Tanakh)	Proverbs 8:36 (KJV)	Proverbs 8:36 (NET)
But he that sinneth against me wrongeth his own soul: all they that hate me love death.	But he that sinneth against me wrongeth his own soul: all they that hate me love death.	But the one who misses me brings harm to himself; all who hate me love death.”

Proverbs 8:36 (Septuagint BLB)	Proverbs 8:36 (Septuagint Elpenor)
οἱ δὲ εἰς ἐμὲ ἁμαρτάνοντες ἀσεβοῦσιν τὰς ἑαυτῶν ψυχάς καὶ οἱ μισοῦντές με ἀγαπῶσιν θάνατον	οἱ δὲ ἁμαρτάνοντες εἰς ἐμὲ ἀσεβοῦσιν εἰς τὰ ἑαυτῶν ψυχάς, καὶ οἱ μισοῦντές με ἀγαπῶσι θάνατον
Proverbs 8:36 (NETS)	Proverbs 8:36 (English Elpenor)
But those who sin against me treat their own souls with impiety, and those who hate me love death.	But they that sin against me act wickedly against their own souls: and they that hate me love death.

Proverbs 8:1 (Tanakh)	Proverbs 8:1 (KJV)	Proverbs 8:1 (NET)
Doth not wisdom cry? and understanding put forth her voice?	Doth not wisdom cry? and understanding put forth her voice?	Does not wisdom call out? Does not understanding raise her voice?

Proverbs 8:1 (Septuagint BLB)	Proverbs 8:1 (Septuagint Elpenor)
σὺ τὴν σοφίαν κηρύξεις ἵνα φρόνησίς σοι ὑπακούσῃ	ΣΥ τὴν σοφίαν κηρύξεις, ἵνα φρόνησίς σοι ὑπακούσῃ
Proverbs 8:1 (NETS)	Proverbs 8:1 (English Elpenor)
You will proclaim wisdom in order that prudence may be obedient to you;	Thou shalt proclaim wisdom, that understanding may be obedient to thee.

Mark 5:19 (NET)	Mark 5:19 (KJV)
But Jesus did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.”	Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

Mark 5:19 (NET Parallel Greek)	Mark 5:19 (Stephanus Textus Receptus)	Mark 5:19 (Byzantine Majority Text)
καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· ὕπαγε εἰς τὸν οἶκον σου πρὸς τοὺς σοὺς καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριος σοι πεποίηκεν καὶ ἠλέησεν σε	ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος εποιησεν και ηλεησεν σε	ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος πεποιηκεν και ηλεησεν σε

Ephesians 1:14 (NET)	Ephesians 1:14 (KJV)
who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.	Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Ephesians 1:14 (NET Parallel Greek)	Ephesians 1:14 (Stephanus Textus Receptus)	Ephesians 1:14 (Byzantine Majority Text)
ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ	ος εστιν αρραβων της κληρονομιας ημων εις απολυτρωσιν της περιποιησεως εις επαινον της δοξης αυτου	ος εστιν αρραβων της κληρονομιας ημων εις απολυτρωσιν της περιποιησεως εις επαινον της δοξης αυτου

1 Peter 1:4 (NET)	1 Peter 1:4 (KJV)
that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,	To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

1 Peter 1:4 (NET Parallel Greek)	1 Peter 1:4 (Stephanus Textus Receptus)	1 Peter 1:4 (Byzantine Majority Text)
εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς	εις κληρονομιαν αφθαρτον και αμιαντον και αμαραντον τετηρημενην εν ουρανοις εις ημας	εις κληρονομιαν αφθαρτον και αμιαντον και αμαραντον τετηρημενην εν ουρανοις εις υμας

Exploration, Part 13

Back to Justice and Mercy Revisited, Part 2

¹ Galatians 3:3b (ESV)

² Galatians 3:2c (ESV)

³ Galatians 3:3c (ESV)

⁴ Exploration, Part 11

⁵ Galatians 6:14 (ESV)

⁶ The Net parallel Greek text, NA²⁸ and Byzantine Majority Text had πεποίηκεν here, a form of ποιέω in the perfect tense, where the Stephanus Textus Receptus had εποιησεν (KJV: hath done) in the aorist tense.

⁷ Mark 5:19 (ESV)

⁸ Luke 17:10b (ESV)

⁹ Ephesians 1:1-6 (ESV)

¹⁰ From Noun Cases: Dative Case, Greek Nouns (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹¹ Ephesians 1:5, 6a (ESV) Table

¹² Galatians 6:5b (ESV)

¹³ Galatians 6:5c (ESV)

¹⁴ Ephesians 1:1b (ESV)

¹⁵ Galatians 5:4-6 (ESV) This faith, πίστις, is another result, translated faithfulness, of the indwelling Holy Spirit.

¹⁶ Galatians 3:3c (ESV)

¹⁷ Ephesians 1:7-10 (ESV)

¹⁸ John 12:32 (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had ὅ here, probably a form of the relative pronoun ὅς (rather than the article ὁ), where the Stephanus Textus Receptus and Byzantine Majority Text had ὅς (KJV: which).

²⁰ Ephesians 1:11-14 (ESV)

²¹ 1 Corinthians 6:19, 20a (ESV)

²² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (“us”).

²³ 1 Peter 1:4, 5 (ESV)

²⁴ Proverbs 8:36b (ESV)

²⁵ Matthew 28:18b (ESV) Table

²⁶ John 14:6b (ESV)

Exploration, Part 11

Posted on May 8, 2025 by admin

Paul had asked foolish Galatians to consider: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?¹ He continued describing the fruit (result) of the Spirit (Galatians 5:25-6:5 ESV).

If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another.

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ [Table]. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.

Since we live by the Spirit

The Greek is: Εἰ, If (or, “Since”), ζῶμεν, we live, πνεύματι, by the Spirit. The Greek word ζῶμεν, a form of ζάω, could be understood in the indicative mood, as “a statement of fact,” or in the subjunctive mood, as an action that “will possibly happen, depending on certain objective factors or circumstances.” The translation we live, rather than we may live, acknowledges the indicative mood. Paul had written of himself (Galatians 2:19 ESV):

For through the law I died to the law, so that I might live to God.

Here the Greek was: ἐγὼ γὰρ, For I, διὰ νόμου, through the law, νόμῳ, to the law (or, “by means of the law”), ἀπέθανον, died, ἵνα, so that, θεῷ, to God (or, “by means of God”), ζήσω, I might live. Here ζήσω, another form of ζάω, was in the subjunctive mood, though the conjunction ἵνα indicates that it is part of a result clause.

…if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.²

In this instance “another stated action” was “I through the law by means of the law died” ἀπέθανον, a form of ἀποθνήσκω. Was this a unique and special achievement of Paul’s? Likewise, my brothers, you also have died (ἐθανατώθητε, a form of θανατόω; literally, “you have been put to death”) to the law (τῷ νόμῳ; or, “by means of the law”) through the body of Christ.³

He wrote elsewhere (Romans 6:3, 4 ESV).

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death (θάνατον, a form of θάνατος)? We were buried therefore with him by baptism into death (εἰς τὸν θάνατον), in order that, just as Christ was raised from the dead (ἐκ νεκρῶν) by the glory of the Father, we too might walk in newness of life.

And so, Paul wrote of himself (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

The Greek is: Χριστῷ, with Christ (or, “by means of Christ”), συνεσταύρωμαι, I have been crucified, ζῶ δὲ οὐκέτι ἐγώ, and it is no longer I who live (literally, “but I live no longer I” or “but I live hereafter not I”), ζῇ δὲ ἐν ἐμοὶ Χριστός, but Christ lives in me (literally, “but He lives within me, Christ”), ὃ δὲ νῦν ζῶ ἐν σαρκί, So the life I now live in the body (literally, “so who now I live within flesh”), ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ, I live because of the faithfulness of the Son of God (literally, “by faithfulness I live by means of the Son of God”), τοῦ ἀγαπήσαντος με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ, who loved me and gave himself for me.

None of this has anything to do with being perfected by the flesh (σαρκὶ ἐπιτελεῖσθε). It is only achieved by hearing with faith (ἐξ ἀκοῆς πίστεως). Paul continued describing the result of the Spirit: πνεύματι, with (or, “by”) the Spirit, καὶ, also, στοιχῶμεν, let us…keep in step.

By the Spirit also we may keep in step

In Paul’s letters only one other occurrence of πνεύματι (without any modifiers) was translated with the Spirit in the ESV [see Table below].

And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit (πνεύματι) of the living God, not on tablets of stone but on tablets of human hearts.⁴

This translation seems to have been an accommodation to match the adjective μέλανι (with ink) in the dative case, since by ink may have sounded awkward in English. Still, both the dative adjective and dative noun can be easily understood as “by means of ink” and “by means of the Spirit” respectively. While it may still be possible to hear let us also keep in step with the Spirit⁵ as “by means of the Spirit,” the ESV translators used the formula let us in Jesus’ command as let him (Mark 8:34b ESV).

If anyone would come after me, let him deny himself and take up his cross and follow me [Table].

The Greek word translated let him deny was ἀπαρνησάσθω,⁶ an imperative form of ἀπαρνέομαι, he must deny (NET). And since the ESV translators chose⁷ what sounds like the imperative option for περιπατεῖτε (walk) in But I say, walk by the Spirit, and you will not gratify the desires of the flesh,⁸ let us also keep in step with the Spirit⁹ sounds like “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”¹⁰

It is as if it were written to foolish Galatians who, while attempting to be perfected by the flesh,¹¹ had rushed ahead, were lagging behind or were in some other way out of cadence with the Spirit. This translation may well be an insightful paraphrase of the problem caused by any attempt to be perfected by the flesh, but the solution is not a work that foolish Galatians (or anyone else) must achieve: slowing down, speeding up or doing a little hop and skip step. All attempts to be perfected by the flesh are remedied by hearing with faith (ἐξ ἀκοῆς πίστεως).¹²

A more natural translation of στοιχῶμεν in the subjunctive mood—“we may keep in step”—would sound less like we are…being perfected by the flesh, or that Paul was restating the problem of being perfected by the flesh, and more like a contingent solution to that problem: “The action of the verb will possibly happen, depending on certain objective factors or circumstances.” The “objective factors or circumstances” are “by the Spirit (or even, with the Spirit, understood instrumentally) also we may keep in step” since we live by the Spirit¹³ by hearing with faith.¹⁴

We may not become conceited

Paul continued: μὴ γινώμεθα κενόδοξοι, Let us not become conceited. Here, too, a more natural translation of the verb γινώμεθα, a form of γίνομαι in the subjunctive mood—“we may not become conceited”—renders this clause as another truth to believe “by the Spirit since” we live by the Spirit¹⁵ by hearing with faith.¹⁶ Granted, apart from any consideration of the function of subjunctive verbs in Koine Greek, “we may not become conceited” can sound like another law of Paul: he does not grant us permission to become conceited. While this is a true statement, it was not exactly his point here in Greek: “Since we live by the Spirit, by the Spirit we may keep in step; [by the Spirit] we may not become conceited.”

The adjective κενόδοξοι, a form of κενόδοξος (ESV: conceited), only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: From κενός (kenos, meaning “empty”) and δόξα (doxa, meaning “glory” or “reputation”)

Usage: The term “kenodoxos” refers to someone who is excessively proud or boastful, seeking glory or recognition for themselves without substance or merit. It conveys the idea of being self-centered and having an inflated sense of one’s own importance, often at the expense of others.

Cultural and Historical Background: In the Greco-Roman world, honor and reputation were highly valued, and individuals often sought to elevate their status through public recognition and achievements. The concept of “kenodoxos” would have been understood as a negative trait, as it implies a superficial pursuit of glory without genuine worth. In the early Christian context, humility and selflessness were emphasized as virtues, contrasting with the self-aggrandizing behavior denoted by “kenodoxos.”

Paul made his usage of κενόδοξοι quite explicit: ἀλλήλους προκαλούμενοι, one another provoking, ἀλλήλοις φθονοῦντες, one another (or, by one another) envying. The participle προκαλούμενοι, a form of the verb προκαλέω, only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: From πρό (pro, “before”) and καλέω (kaleó, “to call”)

Usage: The Greek verb “prokaleó” primarily means to provoke or to challenge someone. It carries the connotation of inciting or stirring up a reaction, often in a confrontational or competitive manner. In the New Testament, it is used to describe actions that lead to contention or rivalry.

Cultural and Historical Background: In the Greco-Roman world, public discourse and debate were common, and the act of provoking or challenging others was often seen in the context of philosophical discussions, legal disputes, or athletic competitions. The term “prokaleó” would have been understood in this cultural milieu as an action that could lead to either positive engagement or negative conflict, depending on the context and intent.

The participle φθονοῦντες, a form of the verb φθονέω (ESV: envying), only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: Derived from φθόνος (phthonos), meaning “envy” or “jealousy.”

Usage: The verb “phthoneó” is used in the New Testament to describe the act of envying or being jealous of someone. It conveys a sense of ill will or resentment towards another person due to their advantages, success, or possessions. This term is often associated with a negative moral and spiritual connotation, as envy is considered a vice that can lead to further sin and discord among individuals.

Cultural and Historical Background: In the Greco-Roman world, envy was recognized as a destructive emotion that could disrupt social harmony and personal relationships. Philosophers like Aristotle and Plutarch discussed envy as a vice that should be avoided. In Jewish and early Christian teachings, envy was similarly viewed as a sin that could lead to other transgressions, such as strife and division within the community. The New Testament writers often warned against envy, emphasizing the importance of love, contentment, and unity among believers.

The first reciprocal pronoun ἀλλήλους is in the accusative case and the second ἀλλήλοις is in the dative case: “[By the Spirit] we may not become conceited, provoking one another by one another envying (or, by envying one another).” Why? We are not attempting to be perfected by the flesh or confused into thinking we are being perfected by our own works in the flesh, but “by the Spirit since” we live by the Spirit¹⁷ by hearing with faith.¹⁸ As Paul wrote to divided Corinthians (1 Corinthians 4:6, 7 ESV):

I have applied all these things to myself and Apollos¹⁹ for your benefit, brothers, that you may learn by us not²⁰ to go beyond what is written, that none of you may be puffed up in favor of one against another. For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast (καυχᾶσαι, a form of καυχάομαι) as if you did not receive it?

Paul continued: Ἀδελφοί, Brothers, ἐὰν καὶ, if (literally, “even if”), προλημφθῇ ἄνθρωπος, anyone is caught, ἔν τινι παραπτώματι, in any transgression, ὑμεῖς οἱ πνευματικοὶ, you, “the spiritual,” “you who walk by the Spirit, you who live by the Spirit,” καταρτίζετε, should restore.

The command, καταρτίζετε, is an imperative form of καταρτίζω in the present tense and active voice: “to adjust or put in order, restore; to put (nets) to rights, mend (nets), repair; to restore to a right mind; to complete; to furnish completely; to make good, reconcile; to prepare, make ready; to provide direction; to establish, create, form.” Restore whom? τὸν τοιοῦτον, him (literally, “such as this”), the one caught (ESV), or overtaken (KJV), in any transgression: ἐν πνεύματι πραΰτητος, in a spirit of gentleness. In context this does not mean to gently and humbly offer foolish Galatians self-help tips that they might continue being perfected by the flesh,²¹ but restoration designed to reacquaint them with their walk by the Spirit, and [they] will not gratify (οὐ μὴ τελέσητε) the desires of the flesh.²²

How do “the spiritual” obey the command to restore those attempting to be perfected by the flesh? by the grace of God, by that continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit (result) of the Spirit [Table],²³ received by hearing with faith rather than by being perfected by the flesh. Self-help tips are likely to turn the heart of the tipster to the foolishness of being perfected by the flesh.

Paul continued: σκοπῶν σεαυτὸν, Keep watch on yourself, μὴ καὶ σὺ, lest you too, πειρασθῇς, be tempted. The passive verb πειρασθῇς, a form of πειράζω in the aorist tense and subjunctive mood, means: to be tempted or enticed. And in the active voice πειράζω points back to the “objective factors or circumstances” on which the “probability or objective possibility” of being tempted in the subjunctive mood in this context depends: “to try, attempt, make an attempt” (e.g., to be perfected by the flesh). This is the only imaginable circumstance²⁴ when those who are generally led by the Spirit²⁵ gratify the desires of the flesh.²⁶

Paul had already illustrated the difference between attempting to be perfected by the flesh and by hearing with faith in his recounting of a personal example (Galatians 2:11-14 ESV).

But when Cephas came to Antioch, I opposed him to his face, because he stood condemned (κατεγνωσμένος, a participle of καταγινώσκω) [Table]. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him (συνυπεκρίθησαν, a form of συνυποκρίνομαι, αὐτῷ), so that even Barnabas was led astray by their hypocrisy (αὐτῶν τῇ ὑποκρίσει).²⁷ But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” [Table]

How did the arrival of certain men…from James (τινας ἀπὸ Ἰακώβου) exert such power over Cephas, Barnabas and the rest of the Jews in Antioch? The subtly misplaced emphasis of James’ teaching offers a clue (James 2:21-26 ESV).

Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. You see that a person is justified by works and not by faith alone [Table]. And in the same way was not also Rahab the prostitute justified by works (Joshua 2:8-13) when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead [Table].

It’s worth mentioning that his works in the clause faith was active along with his works was τοῖς ἔργοις αὐτοῦ in Greek. But the translators added the personal pronoun his (e.g., αὐτοῦ) to the next clause: καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη (literally, “and by” or “because of the works the faith” or “the faithfulness was brought to a successful conclusion”). So part of the “subtly misplaced emphasis” may be a matter of translation. James’ “subtly misplaced emphasis” comes into view when considering his intended audience, the twelve tribes in the Dispersion (Romans 9:30-32a ESV):

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith, but as if it were based on works (ἔργων, a form of ἔργον) [Table].

James preached the virtue of singing to the choir. His “subtly misplaced emphasis” can be realigned by asking: When Abraham offered up his son Isaac on the altar was this work the result of his being perfected by the flesh²⁸ or by hearing with faith?²⁹ By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.³⁰

Another well-known passage helps explain why Peter (Cephas) drew back [from the Gentiles] and separated himself, fearing the circumcision party³¹ (2 Peter 1:3-8 ESV).

Having begun by the Spirit…³²

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence [Table], by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire [Table].

…are you now being perfected by the flesh?³³

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.

I inserted Paul’s words as topical headings to make my point explicitly. The Greek words translated make every effort are πᾶσαν παρεισενέγκαντες, a participle of παρεισφέρω in the active voice: “to apply, bring to bear, make an effort; to bring in alongside; to add to.” Okay, so far. But to supplement is ἐπιχορηγήσατε, an imperative form of the verb ἐπιχορηγέω in the active voice: “to furnish, provide for (at one’s own expense); to provide monetary needs; to give, grant; to support; to lead a chorus.” What must I supplement (“add”) to all things that pertain to life and godliness?

I wrote elsewhere: “Peter’s writing spoke to me long before Paul’s made any sense at all.”

At the time I was ready to believe Jesus again I was more than willing to make every effort to add to [my] faith excellence.⁷ Excellence is a contemporary attempt to rekindle some Greek fire in Areté (ἀρέτη), since virtue has become an old scold. I set out, discounting the Gospel as something I’d already tried and found wanting, to obey the law, excellently, virtuously. And I saw my efforts as the only sure way of escaping the worldly⁸ corruption that is produced by evil desire (ἐπιθυμίᾳ, a form of ἐπιθυμία).⁹ After I escaped the worldly corruption produced by evil desire by making every effort to keep the law, then I may become [a partaker] of the divine nature.¹⁰

I searched the Bible for rules to obey, fully expecting to be perfected by the flesh because Jesus would help me to have a righteousness of my own that comes from the law.³⁴ In the beginning I couldn’t even imagine a righteousness of God…apart from the law.³⁵ “I believed at the very core of my being that faith was opposed to reason as reason was opposed to faith.”³⁶ And perhaps, more to the point, the core of my core beliefs was: reason, good; faith, bad. So, the righteousness of God through faith in Jesus Christ for all who believe³⁷ was not merely beyond my imagination, but even beyond the pale of my moral universe. A righteousness based on law seemed, all and all, more reasonable. As Paul wrote, the law is not of faith.³⁸ But Jesus continued to draw me to Himself.

Since I was reading the Bible then, it is possible to outline some of the ways He drew me. Searching the Bible for rules to obey, it wasn’t long before I had tied up a heavy burden, hard to bear. Yes, it was very reminiscent of Jesus’ description of the scribes and Pharisees (Matthew 23:4 ESV).

They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger [Table].

And yes, I argued for a time that I was not a hypocrite like those scribes and Pharisees because I was actually trying to lift the heavy burden that “Jesus gave me to bear.” But Jesus said (Luke 17:7-10 ESV):

“Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? [Table] Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? [Table] So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”

Once my angry rant subsided and I paused to catch my breath, I could see that Jesus and I had different perspectives on my righteousness. I saw my righteousness as a high and lofty personal achievement worthy of praise. Yes, it took a while and a lot more Bible study and failure and frustration before I recognized that Jesus saw my righteousness as a baseline He gave willingly and freely if only I believe and receive Him. And yes, even knowing and believing that, I can still have moments of temporary insanity when I reject his grace!

Jesus also prophesied about works of personal achievement, works that seemed far beyond my ability to achieve (Matthew 7:22, 23 ESV):

On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Jesus did not dispute their achievements. And yes, it took some time for me to hear οὐδέποτε ἔγνων ὑμᾶς (ESV: I never knew you) as Jesus’ intention to have spiritual intercourse with me—with all. (This intimate communion with God the Father, God the Son through God the indwelling Holy Spirit has become my favorite part of spending my days with Him studying the Bible to what ever depth of detail He will empower me to go.) Somewhat ironically perhaps and with a dazzling display of power and authority, He continued to draw me to Himself through the writings of Paul.

I, too, delighted in the law of God, in my inner being;³⁹ I had the desire to do what is right, but not the ability to carry it out.⁴⁰ As I began to entertain the righteousness of God as a plausible alternative to a righteousness of my own that comes from the law, I assumed I had misunderstood Peter. Later, I assumed that “Peter was not the writer, not the literary man or learned man, that Paul was.”⁴¹ Only recently have I begun to hear Peter’s writing as an illustration of the difference between being perfected by the flesh and by hearing with faith, as well as an explanation why he in a moment in time in Antioch was so easily led astray when certain men came from James. To separate himself from Gentiles was an easy and obvious way to be perfected by the flesh according to Jewish tradition.

Paul continued: Ἀλλήλων τὰ βάρη βαστάζετε, one another’s burdens [you must] Bear.

One another’s burdens you must bear

The Greek verb βαστάζετε is an imperative form of βαστάζω in the present tense and active voice: “to take up (e.g., to lift up stones); to carry, bear (a physical object); to carry (anything burdensome); to bear, endure, tolerate; to bear, carry (a non-burden, e.g., scars); to carry away, remove (e.g., a corpse, one’s sandals, disease); to take surreptitiously, pilfer, steal.” But Paul didn’t issue this command on his own authority as an Apostle: καὶ οὕτως |ἀναπληρώσετε|, and so [you will] fulfill,⁴² τὸν νόμον τοῦ Χριστοῦ, the law of Christ. A new commandment I give to you, Jesus said, that you love one another: just as I have loved you, you also are to love one another.⁴³

How? being perfected by the flesh or by hearing with faith? By trusting the grace of God, that continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit (result) of the Spirit [Table]. Paul continued: εἰ γὰρ δοκεῖ τις εἶναι, For if anyone thinks he is something, τι μηδὲν ὤν, when he is nothing, φρεναπατᾷ ἑαυτόν, he deceives himself; τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω |ἕκαστος|, But let each one test his own work.

The verb δοκιμαζέτω (test) is an imperative form of δοκιμάζω in the present tense and active voice. It is a command. The specific test seems obvious in this context: Have my works come to fruition by hearing with faith or have I been tempted to be perfected by the flesh? Whatever the outcome to this mandatory test, Paul continued: καὶ τότε, and then, εἰς ἑαυτὸν μόνον, in himself alone. It seems much more appropriate here to translate εἰς unto, “unto himself alone.”

The Greek continues: τὸ καύχημα ἕξει, reason to boast “he will have,” καὶ οὐκ εἰς τὸν ἕτερον, and not [unto the] neighbor (literally, “the other”). The one who has worked by hearing with faith praises God: “unto himself alone he will have reason to boast and not unto the other.” By doing so he does not provoke the other to envy with grace the other may not yet be ready to receive (Ephesians 3:14-21). And even the one who is still deluded into believing that he is being perfected by the flesh: if he praises himself “unto himself alone…and not unto the other,” does not provoke the other to envy under false pretenses.

Paul concluded: ἕκαστος γὰρ, For each, τὸ ἴδιον φορτίον, his own load, βαστάσει, will have to bear. At any given moment we are stuck with who and what we are, our faith and unbelief, our reliance on Christ through his Holy Spirit and our predilections to do it ourselves or to go our own way. But Jesus continues to draw us to Himself.

And when those whose works are accomplished by hearing with faith witness the heavy burden that those laboring to be perfected by the flesh have tied up for themselves, the former can’t help but want to share what God in Christ through the Holy Spirit has done for them, not boasting or provoking but in a spirit of gentleness, sharing with others the love with which Jesus has loved them, so that all may hear: For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.⁴⁴

A table of the occurrences of Paul’s usage of πνεύματι in the ESV and NA²⁸ follows.

Examples of Paul’s usage of πνεύματι in the New Testament
Reference	ESV	NA²⁸
Romans 1:9	For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you	μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι
Romans 2:29	But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.	ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ’ ἐκ τοῦ θεοῦ
Romans 8:9	You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.	Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ’ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ
Romans 8:13	For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.	εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε
Romans 8:14	For all who are led by the Spirit of God are sons of God.	ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν
Romans 8:16	The Spirit himself bears witness with our spirit that we are children of God,	αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ
Romans 9:1	I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—	Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ
Romans 12:11	Do not be slothful in zeal, be fervent in spirit, serve the Lord	τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες
Romans 14:17	For the kingdom of God is not a matter of eating and drinking but iof righteousness and peace and joy in the Holy Spirit.	οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ
Romans 15:16	to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.	εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ
1 Corinthians 4:21	What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?	τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος
1 Corinthians 5:3	For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing.	ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον
1 Corinthians 6:11	And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.	καὶ ταῦτά τινες ἦτε· ἀλλ’ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ’ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν
1 Corinthians 7:34	and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband.	καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί
1 Corinthians 12:3	Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.	διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει· Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ
1 Corinthians 12:9	to another faith by the same Spirit, to another gifts of healing by the one Spirit,	ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι
1 Corinthians 12:13	For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.	καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν
1 Corinthians 14:2	For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.	ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια
1 Corinthians 14:15	What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.	τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ
1 Corinthians 14:16	Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?	ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν
2 Corinthians 2:13	my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.	οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλ’ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν
2 Corinthians 3:3	And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.	φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ’ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις
2 Corinthians 6:6	by purity, knowledge, patience, kindness, the Holy Spirit, genuine love;	ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ
2 Corinthians 12:18	I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?	παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν
Galatians 3:3	Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?	οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε
Galatians 5:5	For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.	ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα
Galatians 5:16	But I say, walk by the Spirit, and you will not gratify the desires of the flesh.	Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε
Galatians 5:18	But if you are led by the Spirit, you are not under the law.	εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον
Galatians 5:25	If we live by the Spirit, let us also keep in step with the Spirit.	Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν
Galatians 6:1	Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.	Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς
Ephesians 1:13	In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,	Ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ
Ephesians 2:18	For through him we both have access in one Spirit to the Father.	ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα
Ephesians 2:22	In him you also are being built together into a dwelling place for God by the Spirit.	ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι
Ephesians 3:5	which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.	ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι
Ephesians 4:23	and to be renewed in the spirit of your minds,	ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν
Ephesians 5:18	And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,	καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι
Ephesians 6:18	praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints,	Διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων
Philippians 1:27	Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,	Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου
Philippians 3:3	For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh—	ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες
Colossians 1:8	and has made known to us your love in the Spirit.	ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι
Colossians 2:5	For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.	εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν
1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.	ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι’ ὑμᾶς
2 Thessalonians 2:8	And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.	καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ
1 Timothy 3:16	Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.	καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ

A table comparing 1 Corinthians 4:6 in the KJV and NET follows.

1 Corinthians 4:6 (NET)	1 Corinthians 4:6 (KJV)
I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.	And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

1 Corinthians 4:6 (NET Parallel Greek)	1 Corinthians 4:6 (Stephanus Textus Receptus)	1 Corinthians 4:6 (Byzantine Majority Text)
Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλῶν δι᾿ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου	ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου	ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου

Exploration, Part 12

Back to Exploration, Part 13

Back to 3 John, Part 8

Back to Justice and Mercy Revisited, Part 3

Back to Exploration, Part 18

Back to Antichrist, Part 6

¹ Galatians 3:2b, 3 (ESV)

² From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

³ Romans 7:4a (ESV)

⁴ 2 Corinthians 3:3 (ESV) Table

⁵ Galatians 5:25b (ESV)

⁶ Exploration, Part 10

⁷ Exploration, Part 5

⁸ Galatians 5:16 (ESV)

⁹ Galatians 5:25b (ESV)

¹⁰ From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Galatians 3:3b (ESV)

¹² Galatians 3:2b (ESV)

¹³ Galatians 5:25a (ESV)

¹⁴ Galatians 3:2b (ESV)

¹⁵ Galatians 5:25a (ESV)

¹⁶ Galatians 3:2b (ESV)

¹⁷ Galatians 5:25a (ESV)

¹⁸ Galatians 3:2b (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had Ἀπολλῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απολλω.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had φρονειν (KJV: to think) here. The NET parallel Greek text and NA²⁸ did not.

²¹ Galatians 3:3b (ESV)

²² Galatians 5:16b (ESV)

²³ Galatians 5:22, 23a (ESV)

²⁴ The Greek phrase οὐ μὴ τελέσητε (ESV: you will not gratify) is a subjunctive of emphatic negation: “when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative…when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”

²⁵ Galatians 5:18a (ESV)

²⁶ Galatians 5:16b (ESV)

²⁷ It wasn’t really necessary to transliterate συνυπεκρίθησαν hypocritically or ὑποκρίσει hypocrisy. Both could have been translated without confusion: And the rest of the Jews played a part along with him, so that even Barnabas was led astray by their play-acting.

²⁸ Galatians 3:3b (ESV)

²⁹ Galatians 3:2b (ESV)

³⁰ Hebrews 11:17-19 (ESV)

³¹ Galatians 2:12b (ESV)

³² Galatians 3:3b (ESV)

³³ Galatians 3:3c (ESV)

³⁴ Philippians 3:9b (ESV)

³⁵ Romans 3:21a (ESV)

³⁶ David’s Forgiveness, Part 2

³⁷ Romans 3:22a (ESV) Table

³⁸ Galatians 3:12a (ESV) Table

³⁹ Romans 7:22 (ESV)

⁴⁰ Romans 7:18b (ESV) Table

⁴¹ Peter’s Way?

⁴² The critical text had ἀναπληρώσετε here, a 2^nd person plural form of ἀναπληρόω in the future tense and indicative mood, a statement of fact to believe. The received text had ἀναπληρώσατε, an imperative form in the aorist tense. The critical text is considered the more original and reliable Greek text currently.

⁴³ John 13:34 (ESV)

⁴⁴ Galatians 5:1 (EXP1) Table

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Category Archives: Explorations

Exploration, Part 20

Exploration, Part 19

Exploration, Part 18

Exploration, Part 17

Exploration, Part 16

Exploration, Part 15

Exploration, Part 14

Exploration, Part 13

Exploration, Part 12

Exploration, Part 11