Category Archives: Less Than Sin?

Is Sin Less Than Sin? Part 4

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To approach the issue of whether such πορνεία as is not so much as named among the Gentiles1 is of greater consequence than the παραπτώματι (a form of παράπτωμα) addressed in Galatians 6:1 I want to consider Romans 7.  But first I want to remind myself of that most forgotten part of the Gospel, the active ingredient, if you will, of the Gospel as a remedy for sin (Romans 6:3-8 NET).

Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?  Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.   For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.  We know that our old man was crucified with him so that the body of sin (ἁμαρτίας, a form of ἁμαρτία) would no longer dominate (καταργηθῇ, a form of καταργέω) us, so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin (ἁμαρτίᾳ).  (For someone who has died has been freed [δεδικαίωται, a form of δικαιόω] from sin [ἁμαρτίας, another form of ἁμαρτία].)  Now if we died with Christ, we believe that we will also live with him.

Bearing in mind then that this death is one of the gifts of righteousness contained in the Gospel, I want to turn to chapter 7 where Paul contrasted those who through faith in Jesus Christ have become united with him in the likeness of his death to the person whose lord is the law (Romans 7:1 NET):

Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives?

The word translated lord above is κυριεύει (a form of κυριεύω), to rule in Greek.  “The kings of the Gentiles lord (κυριεύουσιν, another form of κυριεύω) it over them,” Jesus told his disciples (Luke 22:25 NET).  In his letter to the Romans Paul continued with the following metaphor (Romans 7:2-4 NET):

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage.  So then, if she is joined to another man while her husband is alive, she will be called an adulteress.  But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.  So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.

This can seem like a complex mixed metaphor, but I think it’s actually simpler than it first appears.  If I start again with verse 1: the law is lord over a person as long as he lives.  The Greek word translated person is ἀνθρώπου (a form of ἄνθρωπος), humankind.  The metaphor involves ἄνθρωπος as God created us, male and female, ἀνήρ and γυνὴ.  The meaning of the metaphor is that the husband (ἀνήρ) represents the law and the wife (γυνή) represents all humanity (ἄνθρωπος).  In verse 2 then the married woman (ὕπανδρος γυνὴ) is bound by law to her husband as long as he lives like the law is lord over a person (ἀνθρώπου, a form of ἄνθρωπος) as long as he lives.  The word translated married (ὕπανδρος) is a compound of two words: ὑπό meaning under and ἀνδρός (a form of ἀνήρ), man, husband.  So I can see the metaphorical relationship between the wife under a man, ὕπανδρος γυνὴ,and the original state of all humankind (ἄνθρωπος), under law (ὑπό νόμος).2

The sexual overtones are real here and shouldn’t be ignored.  For instance, the word translated joined in Romans 7:3 is a euphemistic usage of γενέσθαι (a form of γίνομαι): If she be taken (made, done) by another man while her husband is still alive…  The same One who inspired Paul to write this metaphor created the hormonal and neuronal responses that make me feel this husband-wife relationship.  He made marriage to communicate something to me about my relationship to Him.  I don’t want to miss this understanding just because it makes me feel a little gay.  I want to know Him, for this is eternal life.3

The second part of verse 2 is where the metaphor seems to become confused: but if her husband dies, she is released from the law of the marriage (literally: τοῦ νόμου τοῦ ἀνδρός, the law of her man).  In verse 1 the law is lord over a person as long as he lives, and in verse 4a it was the believer who died not the husband/law.  The solution I think is that in everyday life a woman who dies is obviously released from the law of the marriage but she is not free to be taken (made, done) by another.  That only happens in everyday life if her husband dies.  And to be made free to be taken (made, done) by another was the point of the metaphor.

Since those who believe in Jesus Christ have become united with him in the likeness of his death and in the likeness of his resurrection4 they can both die to the law through the body of Christ and are made free to be taken (made, done) by another, to the one who was raised from the dead, to bear fruit to God.5  They are no longer under law, ὑπό νόμος, but under Christ, ὑπό Χριστός.

The ladies have the advantage when it comes to understanding what it means to be ὑπό Χριστός without feeling gay.  But I—who have known the joy and wonder of a wife who even briefly was willingly, happily, contentedly, eagerly and excitedly ὕπανδρος—have the advantage of understanding how discouraging and distressing it must be to the Lord Jesus when I come to Him with rules and regulations rather than willingly, happily, contentedly, eagerly and excitedly.  As I began to grasp the meaning of the metaphor in Romans 7 all my searching the Scripture for rules to obey seemed like a young wife, eager to start her family, studying a sex manual.  Her husband calls out amorously.  “Not now,” she says, “I have to figure out how to bear fruit!”

As I began to add Paul’s understanding in Galatians to this metaphor in Romans 7 I began to see any turning back to the law on my part, any attempt to justify myself by law, or make myself righteous by my efforts to keep laws, like this:  A young wife is eager to start her family.  Her husband calls out amorously, but all he hears is the slamming of the door behind her as she hurries off to hook-up with her ex.  Paul called it fallen away from grace (Galatians 5:4 NET Table).

You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!

Here I find the meaning of adultery, even of πορνεία, why it is unlawful, why we were made to experience it the way we do.  I can grasp now why it would be as distasteful to God for me to simply walk away from the law—apart from the death, burial and resurrection of Jesus Christ shared as my own—as it would be for a wife to simply walk away from her husband to be taken (made, done) by another.  And it was in the face of this super πορνεία, if you will, against the Lord Jesus Himself that Paul wrote: if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness.6  In my mind that trumps such πορνεία as is not so much as named among the Gentiles7 and makes Paul’s earlier response to one man’s sin seem disproportionate by comparison.

Is Sin Less Than Sin? Part 3

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To understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία) I’ll spend some time considering Paul’s usage of the words in other writings.  Both words were used in Romans 5:12-15 (NET).

So then, just as sin (ἁμαρτία) entered the world through one man and death through sin (ἁμαρτίας, a form of ἁμαρτία), and so death spread to all people because all sinned (ἥμαρτον, a form of ἁμαρτάνω) – for before the law was given, sin (ἁμαρτία) was in the world, but there is no accounting (ἐλλογεῖται, a form of ἐλλογέω) for sin (ἁμαρτία) when there is no law.  Yet death reigned from Adam until Moses1 even over those who did not sin (ἁμαρτήσαντας, a form of ἁμαρτάνω) in the same way that Adam (who is a type of the coming one) transgressed (παραβάσεως, a form παράβασις).  But the gracious gift (χάρισμα) is not like the transgression (παράπτωμα).  For if the many died through the transgression (παραπτώματι, a form of παράπτωμα) of the one man, how much more did the grace (χάρις) of God and the gift (δωρεά) by the grace (χάριτι, a form of χάρις) of the one man Jesus Christ multiply to the many!

Paul made a very specific differentiation between ἁμαρτία and παράπτωμα in this passage, but it is not one of greater or lesser degree.  Sin (ἁμαρτία) entered the world through one man’s παράβασις, that was Adam’s transgression of a specific command not to eat of a particular fruit.  Death entered the world through sin (ἁμαρτία).  Death spread to all people because all sinned (ἁμαρτάνω) despite the fact that not all sinned by breaking a specific commandment like Adam had.  The clause, For if the many died through the transgression (παράπτωμα) of the one man, links παράπτωμα to Adam’s παράβασις.  So sin (παράπτωμα) is the breaking of specific commandments after the law was given and an accounting (ἐλλογέω) must be rendered, as distinct from sin (ἁμαρτία) before the law was given.

I am not prepared to say that Paul maintained this technical differentiation every time he used the words.  But it is a strong indication that παράπτωμα was not less than ἁμαρτία in Paul’s mind.  He continued (Romans 5:16-21 NET):

And the gift is not like the one who sinned (ἁμαρτήσαντος, another form of ἁμαρτάνω).  For judgment (κρίμα), resulting from the one transgression, led to condemnation (κατάκριμα), but the gracious gift (χάρισμα) from the many failures (παραπτωμάτων, another form of παράπτωμα) led to justification (δικαίωμα).  For if, by the transgression (παραπτώματι, a form of παράπτωμα) of the one man, death reigned through the one, how much more will those who receive the abundance of grace (χάριτος, a form of χάρις) and of the gift (δωρεᾶς, a form of δωρεά) of righteousness (δικαιοσύνης, a form of δικαιοσύνη) reign in life through the one, Jesus Christ!

Consequently, just as condemnation (κατάκριμα) for all people came through one transgression (παραπτώματος, another form of παράπτωμα), so too through the one righteous act (δικαιώματος, a form of δικαίωμα) came righteousness (δικαίωσιν, a form of δικαίωσις) leading to life for all people.  For just as through the disobedience (παρακοῆς, a form of παρακοή) of the one man many were made sinners (ἁμαρτωλοὶ, a form of ἁμαρτωλός), so also through the obedience (ὑπακοῆς, a form of ὑπακοή) of one man many will be made righteous (δίκαιοι, a form of δίκαιος).  Now the law came in so that the transgression (παράπτωμα) may increase, but where sin (ἁμαρτία) increased, grace (χάρις) multiplied all the more, so that just as sin (ἁμαρτία) reigned in death, so also grace (χάρις) will reign through righteousness (δικαιοσύνης, a form of δικαιοσύνη) to eternal life through Jesus Christ our Lord.

The law came in so that παράπτωμα may increase, but where ἁμαρτία increased, grace (χάρις) multiplied all the more, seems more like synonymous usage of παράπτωμα and ἁμαρτία rather than any kind of differentiation at all.  Similarly in 1 Corinthians 15:3 (NET) and Romans 4:25 (NET):

For I passed on to you as of first importance what I also received – that Christ died for our sins (ἁμαρτιῶν, a form of ἁμαρτία) according to the scriptures…

He was given over because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).

It may seem at first glance that Paul meant two things in Ephesians 2:1 (NET):

And although you were dead in your2 transgressions (παραπτώμασιν, a form of παράπτωμα) and sins (ἁμαρτίαις, a form of ἁμαρτία)…

But if I consider the other occurrences of παράπτωμα in Ephesians and the fact that Paul only mentioned ἁμαρτία in 2:1, it seems to me that this was a matter of completeness rather than differentiation.  In [Christ] we have redemption through his blood, the forgiveness (ἄφεσιν, a form of ἄφεσις) of our trespasses (παραπτωμάτων, a form of παράπτωμα), according to the riches3 of his grace (χάριτος, a form of χάρις).4  But God, being rich in mercy, because of his great love (ἀγάπην, a form of ἀγάπη) with which he loved (ἠγάπησεν, a form of ἀγαπάω) us, even though we were dead in transgressions (παραπτώμασιν, a form of παράπτωμα), made us alive together with Christ – by grace (χάριτι, a form of χάρις) you are saved!5

I am fairly confident that Paul did not intend sin (παράπτωμα) in Galatians 6:1 to mean something less than sin (ἁμαρτία).  But what if my argument is a straw man?  What if the real issue is between sin, whether παράπτωμα or ἁμαρτία, and such πορνεία as is not so much as named among the Gentiles?6  What if the former is to be dealt with in a spirit of gentleness, and the latter is to be judged, condemned and shunned?  Do not even eat with such a person.7

 

 

Addendum: July 29, 2019
Tables  comparing Romans 5:14; Ephesians 2:1and 1:7 in the NET and KJV follow.

Romans 5:14 (NET)

Romans 5:14 (KJV)
Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ (ὅς ἐστιν τύπος τοῦ μέλλοντος) αλλ εβασιλευσεν ο θανατος απο αδαμ μεχρι μωσεως και επι τους μη αμαρτησαντας επι τω ομοιωματι της παραβασεως αδαμ ος εστιν τυπος του μελλοντος αλλ εβασιλευσεν ο θανατος απο αδαμ μεχρι μωσεως και επι τους μη αμαρτησαντας επι τω ομοιωματι της παραβασεως αδαμ ος εστιν τυπος του μελλοντος

Ephesians 2:1 (NET)

Ephesians 2:1 (KJV)
And although you were dead in your offenses and sins, And you hath he quickened, who were dead in trespasses and sins:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις και υμας οντας νεκρους τοις παραπτωμασιν και ταις αμαρτιαις

Ephesians 1:7 (NET)

Ephesians 1:7 (KJV)
In him we have redemption through his blood, the forgiveness of our offenses, according to the riches of his grace In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον πλουτον της χαριτος αυτου εν ω εχομεν την απολυτρωσιν δια του αιματος αυτου την αφεσιν των παραπτωματων κατα τον πλουτον της χαριτος αυτου

4 Ephesians 1:7 (NET)

5 Ephesians 2:4, 5 (NET)

6 1 Corinthians 5:1 (KJV) Table

7 1 Corinthians 5:11b (NET) Table

Is Sin Less Than Sin? Part 2

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I’ll continue the survey of Galatians to understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία).  Paul hinted at the attitude, activity and the content of the faith of those who were so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called [them] by the grace of Christ and [were] following a different gospel1 in a series of questions (Galatians 3:1-5 NET).

You foolish Galatians!  Who has cast a spell on you?2  Before your eyes Jesus Christ was vividly portrayed as crucified!3  The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing (πίστεως, a form of πίστις) what you heard?  Are you so foolish?  Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)?  Have you suffered so many things for nothing? – if indeed it was for nothing.  Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing (πίστεως, a form of πίστις) what you heard?

Here is the same information in a table:

Gospel I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

 Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)
Attitude …you receive the Spirit by doing the works of the law…

Galatians 3:2 (NET)

 …you receive the Spirit…by believing (πίστεως, a form of πίστις) what you heard…

Galatians 3:2 (NET)
Activity …you [are] now trying to finish by human effort (σαρκὶ, a form of σάρξ)…

Galatians 3:3 (NET)

 …you began with the Spirit…

Galatians 3:3 (NET)
Faith God then give[s] you the Spirit and work[s] miracles among you by your doing the works of the law…

Galatians 3:5 (NET)

 God then give[s] you the Spirit and work[s] miracles among you by…your believing (πίστεως, a form of πίστις) what you heard.

Galatians 3:5 (NET)

If someone is as enamored with this different gospel (not that there really is another gospel) as I was, a question comes to mind: “Well, what am I supposed to do?”  Paul answered that question like this (Galatians 5:16-18 NET Table):

But I say, live by the Spirit and you will not carry out the desires of the flesh (σαρκὸς, another form of σάρξ).  For the flesh (σάρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σάρξ), for these are in opposition to each other, so that you cannot do what you want.  But if you are led by the Spirit, you are not under (ὑπό) the law.

Paul then contrasted the capabilities of the flesh (σάρξ) to that of the Holy Spirit.  I’ve put that contrast into a table similar to the one above.

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

 Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)
Now the works of the flesh (σαρκός, another form of σάρξ) are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.

Galatians 5:19-21a (NET) Table

 But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.

Galatians 5:22-23a (NET) Table
I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:21b (NET)

 Against such things there is no law.

Galatians 5:23b (NET)

It takes some faithfulness (πίστις) from the Holy Spirit to believe (πίστις) that He will supply all of this, especially in the face of an eruption of sin when the temptation is strongest to take back the reins, as it were.  Paul dealt with that more thoroughly in Romans 6 and 7, but there is some insight here as well (Galatians 2:17-21 NET Table).

But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin?  Absolutely not!  But if I build up again those things I once destroyed, I demonstrate that I [old man]4 am one who breaks God’s law.  For through the law I [old man] died to the law so that I [new man]5 may live to God.  I [old man] have been crucified with Christ, and it is no longer I [old man] who live, but Christ lives in me.  So the life I [new man] now live in the body, I [new man] live because of the faithfulness (πίστει, another form of πίστις) of the Son of God, who loved me [new man] and gave himself for me [new man].  I [new man] do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Paul continued this thought later (Galatians 5:2, 3 NET):

Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!  And I testify again to every man who lets himself be circumcised that he is obligated (ὀφειλέτης) to obey (ποιῆσαι, a form of ποιέω) the whole law.

Here regarding the law James mirrored Paul (James 2:10 NET):

For the one who obeys6 (τηρήσῃ, a form of τηρέω) the whole law but fails7 (πταίσῃ, a form of πταίω) in one point has become guilty of all of it.

So the one who sets out to obey part of the law (you let yourselves be circumcised according to the law) is obligated to obey the whole, and the one who fails in one point has become guilty of all of it.  One who believes these two statements are true searches diligently for another option.  Paul continued (Galatians 5:4-6 NET):

You who are trying to be declared righteous by the law have been alienated from Christ;8 you have fallen away from grace!  For through the Spirit, by faith, we wait expectantly for the hope of righteousness.  For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith (πίστις) working (ἐνεργουμένη, a form of ἐνεργέω) through love (ἀγάπης, a form of ἀγάπη).

Both the faith and the love Paul mentioned above are aspects of the fruit of the Spirit, supplied by God to those who believe.  Truth be told the working (ἐνεργουμένη, a form of ἐνεργέω) is from God also: continue working out (κατεργάζεσθε, a form of κατεργάζομαι) your salvation with awe and reverence, for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure (εὐδοκίας, a form of εὐδοκία) – is God.9  As Jesus said, Do not be afraid, little flock, for your Father is well pleased (εὐδόκησεν, a form of εὐδοκέω) to give you the kingdom.10

And just in case I think that Paul was a special case, that his crucifixion with Christ was a unique event (Galatians 5:24-6:1 NET Table):

Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.  Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness.  Pay close attention to yourselves, so that you are not tempted too.

This letter is about deserting the one who called you by the grace of Christ, trying to be declared righteous by the law, being alienated from Christ, falling away from grace.  In context then there is nothing to indicate that Paul shifted gears and began to write about some unspecified παράπτωμα that was of lesser consequence than ἁμαρτία.

 

Addendum: June 4, 2019
Tables comparing Galatians 3:1; James 2:10 and Galatians 5:4 in the NET and KJV follow.

Galatians 3:1 (NET)

Galatians 3:1 (KJV)
You foolish Galatians!  Who has cast a spell on you?  Before your eyes Jesus Christ was vividly portrayed as crucified! O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος

James 2:10 (NET)

James 2:10 (KJV)
For the one who obeys the whole law but fails in one point has become guilty of all of it. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος

Galatians 5:4 (NET)

Galatians 5:4 (KJV)
You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace! Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
κατηργήθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε

1 Galatians 1:6 (NET)

2 The Stephanus Textus Receptus and Byzantine Majority Text had τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) here.  The NET parallel Greek text and NA28 did not.

3 The Stephanus Textus Receptus and Byzantine Majority Text had εν υμιν (KJV: among you) here.  The NET parallel Greek text and NA28 did not.

4 Romans 6:6, 7 (NET) We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.  (For someone who has died has been freed from sin.)

5 Colossians 3:9, 10 (NET) Do not lie to one another since you have put off the old man with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.

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

9 Philippians 2:12b, 13 (NET) Table

10 Luke 12:32 (NET)

Is Sin Less Than Sin? Part 1

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Whether sin (παραπτώματι, a form of παράπτωμα)1 is less than sin (ἁμαρτιῶν, a form of ἁμαρτία),2 was something I had to consider before concluding that 1 Corinthians 5:1-13 and Galatians 6:1-5 were covering the same subject matter.  I may not have ever connected the two in the King James translation of the Bible.  Galatians 6:1 was about restoring a person overtaken in a fault (παραπτώματι, a form of παράπτωμα) in a spirit of meekness.  A fault might be a crooked tie, or forgetting to take my hat off in the house.  1 Corinthians 5:1 was about such fornication (πορνεία) as is not so much as named (ονομαζεται, a form of ὀνομάζω) among the Gentiles.  The Greek word ονομαζεται (translated is named in Ephesians 3:15 NET) is not included in the text of 1 Corinthians 5:1 from which the NET was translated.

The difference between not permitted (NET) and not so much as named (KJV) is fairly significant.  Teenagers in my State are not permitted to drink alcohol.  Teenagers doing chores without being asked, is not so much as named.  And if it is named the name is probably derogatory.  The event is so rare that parents are suspicious what will come next (probably a request to do or have something that has already been forbidden).  I’m not sure what Paul and the Holy Spirit had in mind here.  Was the πορνεία of 1 Corinthians 5:1 unlawful among Gentiles, as it was among Jews, because it was committed frequently?  Or was it so rare that little or no language existed to discuss it?  I’ll proceed as if either is true.

A quick survey of Galatians is probably in order.  The letter begins (Galatians 1:1-7 NET):

From Paul, an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) and all the brothers with me, to the churches of Galatia.  Grace and peace to you from God the Father and our Lord Jesus Christ, who gave himself for3 our sins (ἁμαρτιῶν, a form of ἁμαρτία) to rescue us from this present evil age4 according to the will of our God and Father, to whom be glory forever and ever!  Amen.

I am astonished that you are so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

I am making the inference that circumcision was the form this desertion took (Galatians 2:3-5 NET):

Yet not even Titus, who was with me [in Jerusalem], was compelled to be circumcised, although he was a Greek (Ἕλλην).  Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves.5  But we did not surrender to them even for a moment, in order that the truth of the gospel would remain with you.

I am also inferring that (whether rightly or wrongly) the Galatians perceived that 1) Peter and James were behind this push to get Gentiles circumcised, or 2) at least were lending support or approval to such a movement (Galatians 2:11-14 NET).

But when Cephas6 came to Antioch, I opposed him to his face, because he had clearly done wrong.  Until certain people came from James, he had been eating with the Gentiles.  But when they arrived, he stopped doing this and separated himself because he was afraid of those who were pro-circumcision.  And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them by their hypocrisy (ὑποκρίσει, a form of ὑπόκρισις).7  But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas8 in front of them all, “If you, although you are a Jew, live like a Gentile and not9 like a Jew, how10 can you try to force the Gentiles to live like Jews?”

Then Paul essentially paraphrased Peter’s address during the Jerusalem Council that had dealt with this issue (Galatians 2:15, 16 NET Table).

We are Jews by birth and not Gentile (ἐθνῶν, a form of ἔθνος) sinners (ἁμαρτωλοί, a form of ἁμαρτωλός), yet11 we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ.  And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law, because by the works of the law no one will be justified.

Here is a table with Paul’s statement from Galatians and Peter’s and James’ addresses from the Jerusalem Council.

Paul

Peter

James
We are Jews by birth and not Gentile sinners, yet we know that no one is justified by the works of the law but by the faithfulness of Jesus Christ.    And we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ and not by the works of the law…

Galatians 2:15, 16 (NET)

 Brothers, you know that some time ago God chose12 me to preach to the Gentiles so they would hear the message of the gospel and believe.  And God, who knows the heart, has testified to them by giving them13 the Holy Spirit just as he did to us, and he made no distinction between them and us, cleansing their hearts by faith.  So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?  On the contrary, we believe that we are saved through the grace of the14 Lord Jesus,15 in the same way as they are.

Acts 15:7b-11 (NET)

 Brothers, listen to me.  Simeon has explained how God first concerned himself to select from among the Gentiles a people for16 his name.  The words of the prophets agree with this, as it is written, “After this I will return, and I will rebuild the fallen tent of David;17 I will rebuild its ruins and restore it, so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own” says the Lord, who makes these things18 known from long ago.19 Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God…

Acts 15:13b-19 (NET)
…because by the works of the law no one will be justified.

Galatians 2:16 (NET)

 … but that we should write them a letter telling them to abstain from20 things defiled by idols and   from sexual immorality (πορνεία) and from what has been strangled and from blood.  For Moses21 has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.

Acts 15:20, 21 (NET)

Comparing these side by side it is not too difficult to see that Peter might feel himself caught between a rock and a hard place with Paul and James.  Also it is not hard to imagine that James would have been slow to warm to Paul’s contention—so infuriating to religious minds—because by the works of the law no one will be justified.

 

 

Addendum: March 21, 2019
According to a note (54) in the NET, Acts 15:16, 17 was a quotation from Amos 9:11, 12 (Table1 below).  The note continued:

James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint [Table2 and Table3 below], the Greek translation of the Old Testament) that Gentiles would use.

Consider however the differences between the Septuagint and James’ quotation in Acts.

Amos 9:11 (Septuagint BLB)

Acts 15:16 (NET Parallel Greek)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῗαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ |κατεσκαμμένα| αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν

Amos 9:12 (Septuagint BLB)

Acts 15:17 (NET Parallel Greek)
ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα

I’m willing to argue that these represent two independent translations of the Hebrew, and that the cultural insensitivity of the Masoretic text was not original.  Given that the extant manuscripts of the New Testament and the Septuagint are far older than those of the Masoretic text, the onus falls on those who favor the Masoretic text to demonstrate that James’ quotation recorded in Acts, and the Septuagint, are not original, and that the cultural insensitivity of the Masoretic text was the Holy Spirit’s original intent.

Another note (56) in the NET claimed that the latter part of James’ quotation was an allusion to Isaiah 45:21 (Table4 and Table5 below).  I’ve compared the Septuagint to James’ words in Acts to highlight their many differences.

Isaiah 45:21 (Septuagint BLB)

Acts 15:18 (Stephanus Textus Receptus)
εἰ ἀναγγελοῦσιν ἐγγισάτωσαν ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ᾽ ἀρχῆς τότε ἀνηγγέλη ὑμῗν ἐγὼ ὁ θεός καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου

Tables comparing Amos 9:11, 12; and Isaiah 45:21 in the Tanakh and NET, and the tables comparing Amos 9:11; 9:12 and Isaiah 45:21 in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Galatians 1:4; 2:4; 2:11; 2:14; Acts 15:7, 8; 15:11; 15:14; 15:16-18 and 15:20, 21 in the NET and KJV.

Amos 9:11, 12 (Tanakh)

Amos 9:11, 12 (NET)
In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: “In that day I will rebuild the collapsing hut of David.  I will seal its gaps, repair its ruins, and restore it to what it was like in days gone by.
That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. As a result they will conquer those left in Edom and all the nations subject to my rule.”  The Lord, who is about to do this, is speaking!

Amos 9:11 (Septuagint BLB)

Amos 9:11 (Septuagint Elpenor)
ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυιδ τὴν πεπτωκυῗαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος,

Amos 9:11 (NETS)

Amos 9:11 (English Elpenor)
On that day I will raise up the tent of Dauid that is fallen and rebuild its ruins and raise up its destruction, and rebuild it as the days of old In that day I will raise up the tabernacle of David that is fallen, and will rebuild the ruins of it, and will set up the parts thereof that have been broken down, and will build it up as in the ancient days:

Amos 9:12 (Septuagint BLB)

Amos 9:12 (Septuagint Elpenor)
ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς λέγει κύριος ὁ θεὸς ὁ ποιῶν ταῦτα ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων καὶ πάντα τὰ ἔθνη, ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾿ αὐτούς, λέγει Κύριος ὁ Θεὸς ὁ ποιῶν πάντα ταῦτα.

Amos 9:12 (NETS)

Amos 9:12 (English Elpenor)
in order that those remaining of humans and all the nations upon whom my name has been called might seek out me, says the Lord who does these things. that the remnant of men, and all the Gentiles upon whom my name is called, may earnestly seek [me], saith the Lord who does all these things.

Isaiah 45:21 (Tanakh)

Isaiah 45:21 (NET)
Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me. Tell me!  Present the evidence!  Let them consult with one another!  Who predicted this in the past?  Who announced it beforehand?  Was it not I, the Lord?  I have no peer, there is no God but me, a God who vindicates and delivers; there is none but me.

Isaiah 45:21 (Septuagint BLB)

Isaiah 45:21 (Septuagint Elpenor)
εἰ ἀναγγελοῦσιν ἐγγισάτωσαν ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησεν ταῦτα ἀπ᾽ ἀρχῆς τότε ἀνηγγέλη ὑμῗν ἐγὼ ὁ θεός καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ εἰ ἀναγγελοῦσιν, ἐγγισάτωσαν, ἵνα γνῶσιν ἅμα τίς ἀκουστὰ ἐποίησε ταῦτα ἀπ᾿ ἀρχῆς· τότε ἀνηγγέλη ὑμῖν· ἐγὼ ὁ Θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ.

Isaiah 45:21 (NETS)

Isaiah 45:21 (English Elpenor)
If they will declare it, let them draw near so that they may know together who made from the beginning these things that are to be heard.  Then it was declared to you, I am God, and there is no other besides me; there is no righteous one or savior except me. If they will declare, let them draw nigh, that they may know together, who has caused these things to be heard from the beginning: then was it told you.  I am God, and there is not another beside me; a just [God] and a Saviour; there is none but me.

Galatians 1:4 (NET)

Galatians 1:4 (KJV)
who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ κατὰ τὸ θέλημα τοῦ θεοῦ καὶ πατρὸς ἡμῶν του δοντος εαυτον υπερ των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων του δοντος εαυτον περι των αμαρτιων ημων οπως εξεληται ημας εκ του ενεστωτος αιωνος πονηρου κατα το θελημα του θεου και πατρος ημων

Galatians 2:4 (NET)

Galatians 2:4 (KJV)
Now this matter arose because of the false brothers with false pretenses who slipped in unnoticed to spy on our freedom that we have in Christ Jesus, to make us slaves. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται δια δε τους παρεισακτους ψευδαδελφους οιτινες παρεισηλθον κατασκοπησαι την ελευθεριαν ημων ην εχομεν εν χριστω ιησου ινα ημας καταδουλωσωνται

Galatians 2:11 (NET)

Galatians 2:11 (KJV)
But when Cephas came to Antioch, I opposed him to his face, because he had clearly done wrong. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην οτε δε ηλθεν πετρος εις αντιοχειαν κατα προσωπον αυτω αντεστην οτι κατεγνωσμενος ην

Galatians 2:14 (NET)

Galatians 2:14 (KJV)
But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force the Gentiles to live like Jews?” But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλ᾿ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων· εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ |οὐχὶ| Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις ἰουδαΐζειν αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν αλλ οτε ειδον οτι ουκ ορθοποδουσιν προς την αληθειαν του ευαγγελιου ειπον τω πετρω εμπροσθεν παντων ει συ ιουδαιος υπαρχων εθνικως ζης και ουκ ιουδαικως τι τα εθνη αναγκαζεις ιουδαιζειν

Acts 15:7, 8 (NET)

Acts 15:7, 8 (KJV)
After there had been much debate, Peter stood up and said to them, “Brothers, you know that some time ago God chose me to preach to the Gentiles so they would hear the message of the gospel and believe. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς· ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ᾿ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματος μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι πολλης δε συζητησεως γενομενης αναστας πετρος ειπεν προς αυτους ανδρες αδελφοι υμεις επιστασθε οτι αφ ημερων αρχαιων ο θεος εν ημιν εξελεξατο δια του στοματος μου ακουσαι τα εθνη τον λογον του ευαγγελιου και πιστευσαι πολλης δε συζητησεως γενομενης αναστας πετρος ειπεν προς αυτους ανδρες αδελφοι υμεις επιστασθε οτι αφ ημερων αρχαιων ο θεος εν ημιν εξελεξατο δια του στοματος μου ακουσαι τα εθνη τον λογον του ευαγγελιου και πιστευσαι
And God, who knows the heart, has testified to them by giving them the Holy Spirit just as he did to us, And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν και ο καρδιογνωστης θεος εμαρτυρησεν αυτοις δους αυτοις το πνευμα το αγιον καθως και ημιν και ο καρδιογνωστης θεος εμαρτυρησεν αυτοις δους αυτοις το πνευμα το αγιον καθως και ημιν

Acts 15:11 (NET)

Acts 15:11 (KJV)
On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they are.” But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθ᾿ ὃν τρόπον κακεῖνοι αλλα δια της χαριτος κυριου ιησου χριστου πιστευομεν σωθηναι καθ ον τροπον κακεινοι αλλα δια της χαριτος του κυριου ιησου πιστευομεν σωθηναι καθ ον τροπον κακεινοι

Acts 15:14 (NET)

Acts 15:14 (KJV)
Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ συμεων εξηγησατο καθως πρωτον ο θεος επεσκεψατο λαβειν εξ εθνων λαον επι τω ονοματι αυτου συμεων εξηγησατο καθως πρωτον ο θεος επεσκεψατο λαβειν εξ εθνων λαον επι τω ονοματι αυτου

Acts 15:16-18 (NET)

Acts 15:16-18 (KJV)
‘After this I will return, and I will rebuild the fallen tent of David; I will rebuild its ruins and restore it, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ |κατεσκαμμένα| αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν μετα ταυτα αναστρεψω και ανοικοδομησω την σκηνην δαβιδ την πεπτωκυιαν και τα κατεσκαμμενα αυτης ανοικοδομησω και ανορθωσω αυτην μετα ταυτα αναστρεψω και ανοικοδομησω την σκηνην δαυιδ την πεπτωκυιαν και τα κατεσκαμμενα αυτης ανοικοδομησω και ανορθωσω αυτην
so that the rest of humanity may seek the Lord, namely, all the Gentiles I have called to be my own,’ says the Lord, who makes these things That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον καὶ πάντα τὰ ἔθνη ἐφ᾿ οὓς ἐπικέκληται τὸ ὄνομα μου ἐπ᾿ αὐτούς, λέγει κύριος ποιῶν ταῦτα οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα οπως αν εκζητησωσιν οι καταλοιποι των ανθρωπων τον κυριον και παντα τα εθνη εφ ους επικεκληται το ονομα μου επ αυτους λεγει κυριος ο ποιων ταυτα παντα
known from long ago. Known unto God are all his works from the beginning of the world.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
γνωστὰ ἀπ᾿ αἰῶνος γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου γνωστα απ αιωνος εστιν τω θεω παντα τα εργα αυτου

Acts 15:20, 21 (NET)

Acts 15:20, 21 (KJV)
but that we should write them a letter telling them to abstain from things defiled by idols and from sexual immorality and from what has been strangled and from blood. But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ |τοῦ| πνικτοῦ καὶ τοῦ αἵματος αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος
For Moses has had those who proclaim him in every town from ancient times, because he is read aloud in the synagogues every Sabbath.” For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Μωϋσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος μωσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος μωυσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος

 

1 Galatians 6:1 (NET) Table

2 1 Corinthians 15:3 (NET)

3 The NET parallel Greek text, NA28 and Stephanus Textus Receptus had ὑπὲρ here, where the Byzantine Majority Text had περι.

4 The NET parallel Greek text and NA28 had the article τοῦ preceding age.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

5 The NET parallel Greek text and NA28 had καταδουλώσουσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had καταδουλωσωνται (KJV: might bring…into bondage).

6 The NET parallel Greek text and NA28 had Κηφᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had πετρος (KJV: Peter).

7 In other words, they were actors trying to have their own righteousness derived from the law.

8 The NET parallel Greek text and NA28 had Κηφᾷ here, where the Stephanus Textus Receptus and Byzantine Majority Text had πετρω (KJV: Peter).

9 The NET parallel Greek text and NA28 had οὐχὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουκ.

10 The NET parallel Greek text and NA28 had πῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had τι (KJV: why).

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

12 The NET parallel Greek text and NA28 had ἐν ὑμῖν preceding chose (untranslated in the NET; NIV: among you), where the Stephanus Textus Receptus and Byzantine Majority Text had εν ημιν (KJV: among us).

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

14 The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τοῦ here.  The Stephanus Textus Receptus did not.

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

16 The Stephanus Textus Receptus and Byzantine Majority Text had επι τω here, where the NET parallel Greek text and NA28 had simply τῷ.

17 In the NET parallel Greek text, NA28 and Byzantine Majority Text David was spelled Δαυὶδ, and δαβιδ in the Stephanus Textus Receptus.

18 The Stephanus Textus Receptus and Byzantine Majority Text had παντα (KJV: all these things) here.  The NET parallel Greek text and NA28 did not.

19 The Stephanus Textus Receptus and Byzantine Majority Text had εστιν τω θεω παντα τα εργα αυτου (KJV: Known unto God are all his works from the beginning of the world) here.  The NET parallel Greek text and NA28 did not.

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

21 In the NET parallel Greek text, NA28 and Byzantine Majority Text Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus.