{"id":14866,"date":"2020-05-31T22:35:22","date_gmt":"2020-05-31T16:35:22","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=14866"},"modified":"2025-12-29T09:56:21","modified_gmt":"2025-12-29T15:56:21","slug":"he-takes-away-part-3","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=14866","title":{"rendered":"He Takes Away, Part 3"},"content":{"rendered":"

In 1882 George Matheson<\/a> wrote:<\/p>\n

O Love, that wilt not let me go,<\/em><\/p>\n

I rest my weary soul in Thee;<\/em>
\nI give Thee back the life I owe,<\/em>
\nThat in Thine ocean depths its flow<\/em>
\nMay richer, fuller be.<\/em><\/p><\/blockquote>\n

I quote it here\u2014especially \u201cO Love, that wilt not let me go\u201d \u2014as the testimony of two witnesses.\u00a0 One witness, the author of this verse, is the epitome of the righteous as I understand it, according to a comment on hymnal.net<\/a> by Ana Lara, March 27, 2020.\u00a0 George Matheson struggled to serve God against the undeserved evils of blindness and loneliness.\u00a0 The other witness is a sinner who has struggled against almost every sin of the flesh and most sins of doubt and confusion.<\/p>\n

I, that sinner, further affirm that God<\/a> is patient, God is kind, He is not envious. \u00a0He does not brag, He is not puffed up.\u00a0 He is not rude, He is not self-serving, He is not easily angered or resentful.\u00a0 He is not glad about injustice, but rejoices in the truth<\/a>.<\/p>\n

The Bible is translated into English by committees of the righteous, not by committees of sinners.\u00a0 I don\u2019t have a lot of personal experience to know what it feels like to be the righteous<\/a>.\u00a0 I have Jesus\u2019 word (Luke 15:11-32<\/a>) that they may feel that God has treated them unfairly when He shows mercy to a sinner like me.<\/p>\n

Everyone whom the Father gives me<\/a> will come to me<\/em>, Jesus said, and the one who comes to me I will never send away<\/em>.[1]<\/sup><\/a><\/p>\n

I\u2019m led to examine the Greek.<\/p>\n\n\n\n\n\n\n\n
\n

John 6:37<\/p>\n<\/td>\n<\/tr>\n

\u00a0NET Parallel Greek<\/td>\n\n

Stephanus Textus Receptus<\/p>\n<\/td>\n<\/tr>\n

\u03c0\u1fb6\u03bd \u1f43 \u03b4\u1f77\u03b4\u03c9\u03c3\u03b9\u03bd \u03bc\u03bf\u03b9 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u03c0\u03c1\u1f78\u03c2 \u1f10\u03bc\u1f72 \u1f25\u03be\u03b5\u03b9, \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u1f10\u03c1\u03c7\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 |\u1f10\u03bc\u1f72<\/a><\/strong>| \u03bf\u1f50 \u03bc\u1f74 \u1f10\u03ba\u03b2\u1f71\u03bb\u03c9 \u1f14\u03be\u03c9<\/td>\n\u03c0\u03b1\u03bd \u03bf \u03b4\u03b9\u03b4\u03c9\u03c3\u03b9\u03bd \u03bc\u03bf\u03b9 \u03bf \u03c0\u03b1\u03c4\u03b7\u03c1 \u03c0\u03c1\u03bf\u03c2 \u03b5\u03bc\u03b5 \u03b7\u03be\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u03b5\u03c1\u03c7\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03c0\u03c1\u03bf\u03c2 \u03bc\u03b5<\/a><\/strong> \u03bf\u03c5 \u03bc\u03b7 \u03b5\u03ba\u03b2\u03b1\u03bb\u03c9 \u03b5\u03be\u03c9<\/td>\n<\/tr>\n
\n

NET<\/p>\n<\/td>\n

\n

KJV<\/p>\n<\/td>\n<\/tr>\n

Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.<\/td>\nAll that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The Greek word translated Everyone <\/em>(KJV: All<\/em>) is \u03c0\u1fb6\u03bd<\/a> (a form of \u03c0\u1fb6\u03c2<\/a>).\u00a0 It is listed as an adjective that may be in the nominative case<\/a> or the accusative case<\/a>, but stands as the subject of this clause in both translations. \u00a0It is singular and neuter while \u03c0\u1fb6\u03c2 is singular and masculine. But \u03c0\u1fb6\u03bd (everyone <\/em>or all<\/em>) is limited and specified by what follows.<\/p>\n

The next word is the relative pronoun \u1f43<\/a>, a singular neuter form of \u1f45\u03c2<\/a>, translated whom <\/em>in the NET signaling the translators\u2019 choice of the accusative case<\/a> over the nominative case<\/a>.\u00a0 The KJV translators\u2019 choice, that<\/em>, is more difficult to ferret out.\u00a0 The verb \u03b4\u1f77\u03b4\u03c9\u03c3\u03b9\u03bd<\/a>, a form of \u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a> in the present tense<\/a>, active voice<\/a> and indicative mood<\/a> follows this relative pronoun. \u00a0Jesus makes a factual statement here as opposed to proposing a hypothetical situation.<\/p>\n

The personal pronoun \u03bc\u03bf\u03b9<\/a>, a first person singular form of \u1f10\u03b3\u03ce<\/a> in the dative case<\/a> follows the verb.\u00a0 So I have: \u201cEveryone whom [an as yet unspecified third person singular] gives me\u201d or gives \u201cto me.\u201d\u00a0 Then the giver is specified: \u1f41<\/a> \u03c0\u03b1\u03c4\u1f74\u03c1<\/a>, the Father<\/em>, unequivocally in the nominative case<\/a>.\u00a0 \u201cEveryone whom the Father gives me\u2026\u201d<\/p>\n

The preposition \u03c0\u03c1\u1f78\u03c2<\/a> is next, followed by the personal pronoun \u1f10\u03bc\u1f72<\/a>, the first person form of \u1f10\u03b3\u03ce in the accusative case<\/a>.\u00a0 This signifies that \u1f10\u03bc\u1f72 is the direct object of \u03c0\u03c1\u1f78\u03c2, and that the meaning of \u03c0\u03c1\u1f78\u03c2 is selected from the following pool: \u201cto; toward, in the direction of; beside; against; with; at; toward daybreak.\u201d\u00a0 So I have: \u201cEveryone whom the Father gives me, to me\u2026\u201d<\/p>\n

The verb \u1f25\u03be\u03b5\u03b9<\/a>, a third person singular form of \u1f25\u03ba\u03c9<\/a>, completes this clause.\u00a0 It is in the future tense<\/a>, active voice<\/a> and indicative mood<\/a>.\u00a0 This remains a factual statement through and through: \u201cEveryone whom the Father gives me, to me will come.\u201d<\/p>\n

Frankly, my knowledge of Greek is insufficient to see why\u2014other than word order\u2014this wasn\u2019t translated: \u201cthe Father gives me everyone who will come to me.\u201d\u00a0 The grammarian in my head actually prefers it.\u00a0 Of course my grammarian is still more familiar with American English than Koine Greek.\u00a0 The logician in my head hears \u201ceveryone whom the Father gives me will come to me\u201d and \u201cthe Father gives me everyone who will come to me\u201d as logically equivalent, so long as I\u2019m not confused by will<\/em>.<\/p>\n

The English word will <\/em>in the NET doesn\u2019t refer to any forms of the Greek verbs \u03b8\u03ad\u03bb\u03c9<\/a> or \u03b2\u03bf\u03cd\u03bb\u03bf\u03bc\u03b1\u03b9<\/a> (to will<\/em>), or any forms of the nouns \u03b8\u03ad\u03bb\u03b7\u03bc\u03b1<\/a> or \u03b2\u03bf\u03c5\u03bb\u03ae<\/a> (the will<\/em>).\u00a0 It was simply half of the two word phrase, will come<\/em>, the NET translators chose for the Greek verb \u1f25\u03be\u03b5\u03b9.\u00a0 And though both verbs, \u03b4\u1f77\u03b4\u03c9\u03c3\u03b9\u03bd and \u1f25\u03be\u03b5\u03b9, are in the active voice, I hear no cause and effect between them here necessarily.<\/p>\n

Yes, one could argue that, No one can come to me<\/em> (\u1f10\u03bb\u03b8\u03b5\u1fd6\u03bd<\/a> \u03c0\u03c1\u1f79\u03c2 \u03bc\u03b5<\/a>) unless the Father who sent me draws him<\/em>,[2]<\/sup><\/a> adds a sense of cause and effect to this clause retrospectively.\u00a0 But in context it\u2019s not yet the point of this clause.\u00a0 The logical equivalence of the one the Father gives Jesus with the one who will come to Jesus is really leaping off the page at me.<\/p>\n

Imprisoned in time as I am, I\u2019m unqualified to use this clause to judge another negatively.\u00a0 In other words, I can\u2019t say, it appears to me that you have not come to Jesus yet, therefore the Father has not given you to Jesus.\u00a0 I may have a limited qualification to judge positively: It appears to me that you have come to Jesus, therefore the Father has given you to Jesus.\u00a0 But it seems to me, as one who will stand before Jesus to give an account, that the best understanding of this clause is that anyone who appears to me to have come to, toward, in the direction of, beside, with, even against Jesus, should be recognized as at least potentially a precious gift of God the Father to God the Son.<\/p>\n

The next clause begins with the conjunction \u03ba\u03b1\u1f76<\/a>.\u00a0 This is followed by \u03c4\u1f78\u03bd<\/a> \u1f10\u03c1\u03c7\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd<\/a>.\u00a0 Apparently, placing a definite article before a verb (a form of \u1f14\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9<\/a> here) transforms it into something like a gerund, a verb functioning as a noun, \u201cthe coming one,\u201d translated the one who comes<\/em> (NET) or him that cometh<\/em> (KJV).\u00a0 Since \u03c4\u1f78\u03bd and \u1f10\u03c1\u03c7\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd are both in the accusative case<\/a>, the one who comes<\/em> is the direct object of this clause.<\/p>\n

The prepositional phrase \u03c0\u03c1\u1f78\u03c2 |\u1f10\u03bc\u1f72| in the NET parallel Greek text or \u03c0\u03c1\u03bf\u03c2 \u03bc\u03b5<\/a> in the Stephanus Textus Receptus follows \u1f10\u03c1\u03c7\u1f79\u03bc\u03b5\u03bd\u03bf\u03bd.\u00a0 So I have: \u201cand the one who comes to me\u2026\u201d<\/p>\n

The negation which follows is \u03bf\u1f50<\/a> \u03bc\u1f74<\/a>.\u00a0 It is nothing like a double negative in English.\u00a0 Rather, it is an emphatic negation.\u00a0 The verb it negates is \u1f10\u03ba\u03b2\u1f71\u03bb\u03c9<\/a>, a 2nd<\/sup> aorist tense<\/a> form of \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03c9<\/a> in the active voice<\/a> and subjunctive mood<\/a>.\u00a0\u00a0 Though it is not the future tense \u1f10\u03ba\u03b2\u03b1\u03bb\u1ff6<\/a>, it was translated as a potential future event, I will<\/em>…send away<\/em> (NET) or I will<\/em>…cast out<\/em> (KJV), relative to the time one comes to Jesus.<\/p>\n

<\/a>Here is Justin Alfred<\/a> again<\/a> on the emphatic negation of a future event in the aorist tense.[3]<\/sup><\/a><\/p>\n

However, when these two Greek negative particles are combined in the form of \u03bf\u1f50 \u00b5\u1f75<\/strong> (ou m\u0113) with reference to a future event, what results is an intensified form of the negative: \u201c\u03bf\u1f50 \u00b5\u1f75<\/strong> (ou m\u0113) is the most decisive way of negativing something in the future.\u201d Thayer<\/a> adds, \u201cThe particles \u03bf\u1f50 \u00b5\u1f75<\/strong> in combination augment the force of the negation, and signify not at all, in no wise, by no means; . . .\u201d<\/em><\/p>\n

However, 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 \u03bf\u1f50 \u00b5\u1f75<\/strong> (ou m\u0113) 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.<\/em><\/p><\/blockquote>\n

The Greek word \u1f14\u03be\u03c9<\/a>, translated away <\/em>(NET) or out <\/em>(KJV), may be an adverb or a preposition.\u00a0 I\u2019ll assume that it\u2019s an adverb here modifying \u1f10\u03ba\u03b2\u1f71\u03bb\u03c9, since no object of the preposition is present.\u00a0 I don\u2019t think it diminishes the power of the \u201cSubjunctive of Emphatic Negation\u201d as described by Mr. Alfred above.<\/p>\n

The Father and I are one<\/em>,[4]<\/sup><\/a> Jesus said: \u1f10\u03b3\u1f7c \u03ba\u03b1\u1f76 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f15\u03bd \u1f10\u03c3\u03bc\u03b5\u03bd.<\/p>\n

I\u2019ve already encountered \u1f10\u03b3\u1f7c \u03ba\u03b1\u1f76 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1, \u201cI and the Father.\u201d \u00a0The adjective \u1f15\u03bd<\/a> (a form of \u03b5\u1f37\u03c2<\/a>) is the number one<\/em>.\u00a0 And \u1f10\u03c3\u03bc\u03b5\u03bd<\/a> is a 1st person plural form of \u03b5\u1f30\u03bc\u03af<\/a> in the present tense<\/a>, active voice<\/a> and indicative mood<\/a>: \u201cI and the Father one are.\u201d\u00a0 In other words, God the Father and God the Son exist as one God.\u00a0 He is not divided against Himself.<\/p>\n

So I have \u201cthe absolute and unequivocal denial of the probability\u201d that one God will <\/em>\u201cEVER…at any moment or time in the future\u201d send away the one who comes to<\/em> Jesus, as a fact before I even come to the metaphor in John 15:1-8<\/a>.\u00a0 This fact must be the basis for any assumptions I make when translating that metaphor into English.<\/p>\n

When Jesus said to his disciples, I am the vine; you are the branches<\/em>,[5]<\/sup><\/a> he clarified the meaning of a metaphor.\u00a0 He didn\u2019t transform human beings into the branches of a vine.\u00a0 Human beings they remained, fully capable of autonomous motion, with agile minds, easily bored, easily captivated by other people and other concepts than Jesus and his word.\u00a0 Such a hypothetical human being \u201c[is] not one remaining in [Jesus], [and is] like a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.\u201d\u00a0 This is a description of this hypothetical human being\u2019s present condition, not a prophecy necessarily of this hypothetical human beings\u2019 future.<\/p>\n

On the contrary, Jesus\u2019 point was: Remain in me, and I will remain in you. \u00a0Just as the branch cannot bear fruit by itself, unless it remains<\/a> in the vine, so neither can you unless you remain<\/a> in me <\/em>[Table<\/a>]\u2026The one who remains in me\u2014and I in him\u2014bears much fruit, because apart from me you can accomplish nothing<\/em>,[6]<\/sup><\/a> as far as bearing the fruit of the Holy Spirit is concerned.<\/p>\n

Don\u2019t be fooled.\u00a0 To other human beings imprisoned in time the human being not remaining in Jesus may appear exceptionally accomplished professionally, politically, academically, artistically, commercially, even, dare I say it, religiously as a \u201csoul winner<\/a>.\u201d\u00a0 But as far as the fruit of the Spirit of God is concerned, this one can accomplish nothing<\/em>, \u201clike a branch [that] was thrown out and dried up, they gather them up and throw them into the fire, and it burns.\u201d<\/p>\n

On the other hand, when Jesus spoke of \u201cevery branch in me that does not bear fruit,\u201d He speaks of a human being in Jesus, captivated by Him and his word.\u00a0 And here I\u2019ll mix Jesus\u2019 and Paul\u2019s metaphors: This one participates in the richness of the olive root<\/em>;[7]<\/sup><\/a> this one is continuously filled with God\u2019s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness<\/a>, and self-control<\/em>.[8]<\/sup><\/a>\u00a0 But what proceeds out of this one is not very loving, joyful, peaceful, patient, kind, good, faithful, gentle or self-controlled at present.<\/p>\n

I\u2019ll take me for an example, talking politics.\u00a0 God help me I\u2019m neither Democrat nor Republican but a bomb-throwing anarchist at heart.\u00a0 And I in this area, even as a branch in Jesus that does not yet bear the fruit that is so generously supplied, can be assured that the gardener, God our Father, will lift us up, move us upward, raise us to a higher level, carry us along, bear with us, endure with us until He causes his fruit to emerge through us.<\/p>\n

We can know this for certain by faith in Jesus Christ, who said takes away <\/em>ain\u2019t no option in Greek for an English translation of \u03b1\u1f34\u03c1\u03b5\u03b9<\/a> in John 15:2 concerning the One true God regarding the one who remains in Jesus. \u00a0My Father is honored by this, <\/em>Jesus said, that you bear much fruit and show that you are<\/a> my disciples<\/em>.[9]<\/sup><\/a><\/p>\n

A table comparing John 6:44<\/a> in the NET and KJV follow.<\/p>\n\n\n\n\n
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<\/a>John 6:44 (NET)<\/p>\n<\/td>\n

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John 6:44 (KJV)<\/p>\n<\/td>\n<\/tr>\n

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.<\/td>\nNo man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

NET Parallel Greek<\/a><\/p>\n<\/td>\n

Stephanus Textus Receptus<\/a><\/td>\n\n

Byzantine Majority Text<\/a><\/p>\n<\/td>\n<\/tr>\n

\u03bf\u1f50\u03b4\u03b5\u1f76\u03c2 \u03b4\u1f7b\u03bd\u03b1\u03c4\u03b1\u03b9 \u1f10\u03bb\u03b8\u03b5\u1fd6\u03bd \u03c0\u03c1\u1f79\u03c2 \u03bc\u03b5 \u1f10\u1f70\u03bd \u03bc\u1f74 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1 \u1f41 \u03c0\u1f73\u03bc\u03c8\u03b1\u03c2 \u03bc\u03b5 \u1f11\u03bb\u03ba\u1f7b\u03c3\u1fc3 \u03b1\u1f50\u03c4\u1f79\u03bd, \u03ba\u03b1\u03b3\u1f7c<\/a> <\/strong>\u1f00\u03bd\u03b1\u03c3\u03c4\u1f75\u03c3\u03c9 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f10\u03bd<\/a> <\/strong>\u03c4\u1fc7 \u1f10\u03c3\u03c7\u1f71\u03c4\u1fc3 \u1f21\u03bc\u1f73\u03c1\u1fb3<\/td>\n\u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b5\u03bb\u03b8\u03b5\u03b9\u03bd \u03c0\u03c1\u03bf\u03c2 \u03bc\u03b5 \u03b5\u03b1\u03bd \u03bc\u03b7 \u03bf \u03c0\u03b1\u03c4\u03b7\u03c1 \u03bf \u03c0\u03b5\u03bc\u03c8\u03b1\u03c2 \u03bc\u03b5 \u03b5\u03bb\u03ba\u03c5\u03c3\u03b7 \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9 \u03b1\u03bd\u03b1\u03c3\u03c4\u03b7\u03c3\u03c9 \u03b1\u03c5\u03c4\u03bf\u03bd \u03c4\u03b7 \u03b5\u03c3\u03c7\u03b1\u03c4\u03b7 \u03b7\u03bc\u03b5\u03c1\u03b1<\/td>\n\u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b5\u03bb\u03b8\u03b5\u03b9\u03bd \u03c0\u03c1\u03bf\u03c2 \u03bc\u03b5 \u03b5\u03b1\u03bd \u03bc\u03b7 \u03bf \u03c0\u03b1\u03c4\u03b7\u03c1 \u03bf \u03c0\u03b5\u03bc\u03c8\u03b1\u03c2 \u03bc\u03b5 \u03b5\u03bb\u03ba\u03c5\u03c3\u03b7 \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9 \u03b1\u03bd\u03b1\u03c3\u03c4\u03b7\u03c3\u03c9 \u03b1\u03c5\u03c4\u03bf\u03bd \u03b5\u03bd <\/strong>\u03c4\u03b7 \u03b5\u03c3\u03c7\u03b1\u03c4\u03b7 \u03b7\u03bc\u03b5\u03c1\u03b1<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
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Back to A Shadow of the Good Things, Part 6<\/em><\/a><\/div>\n
Back to Patterns of Evidence: Exodus<\/em><\/a><\/div>\n
Back to Funeral, Part 2<\/em><\/a><\/div>\n
Back to Westworld, Part 3<\/em><\/a><\/div>\n
Back to Christianity, Part 1<\/em><\/a><\/div>\n
Back to Christianity, Part 2<\/em><\/a><\/div>\n
Back to Christianity, Part 4<\/em><\/a><\/div>\n
Back to Christianity, Part 6<\/em><\/a><\/div>\n
Back to Christianity, Part 8<\/em><\/a><\/div>\n
Back to Nothing True, Part 3<\/em><\/a><\/div>\n
Back to Who Am I? Part 14<\/em><\/a><\/div>\n
Back to Who Am I? Part 17<\/em><\/a><\/div>\n
Back to Christianity, Part 15<\/em><\/a><\/div>\n
Back to \u03b1\u1f50\u03c4\u03bf\u1fe6 and \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6, Part 2<\/em><\/a><\/div>\n
Back to Keep Yourselves From Idols, Part 3<\/em><\/a><\/div>\n
Back to Luke 8:22-56<\/em><\/a><\/div>\n
Back to Exploration, Part 5<\/em><\/a><\/div>\n
Back to 3 John, Part 2<\/em><\/a><\/div>\n
Back to Balaam, Balak and the 24,000, Part 1<\/em><\/a><\/div>\n
<\/div>\n
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<\/a>[1]<\/sup> John 6:37 (NET) Table<\/a><\/p>\n

<\/a>[2]<\/sup> John 6:44a (NET)<\/p>\n

<\/a>[3]<\/sup> Justin Alfred, \u201cEMPHATIC NEGATIONS IN BIBLICAL GREEK<\/a>,\u201d BLB Blog<\/a><\/p>\n

<\/a>[4]<\/sup> John 10:30 (NET)<\/p>\n

<\/a>[5]<\/sup> John 15:5a (NET)<\/p>\n

<\/a>[6]<\/sup> John 15:4, 5 (NET)<\/p>\n

<\/a>[7]<\/sup> Romans 11:17b (NET)<\/p>\n

<\/a>[8]<\/sup> Galatians 5:22b, 23a (NET) Table<\/a><\/p>\n

<\/a>[9]<\/sup> John 15:8 (NET) Table<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In 1882 George Matheson wrote: O Love, that wilt not let me go, I rest my weary soul in Thee; I give Thee back the life I owe, That in Thine ocean depths its flow May richer, fuller be. I … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4941,4534],"tags":[415,4944,4264,2924,4740,4943],"class_list":["post-14866","post","type-post","status-publish","format-standard","hentry","category-he-takes-away","category-section-five","tag-galatians-522-23","tag-john-1030","tag-john-154-5","tag-john-155","tag-john-158","tag-john-637"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14866","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=14866"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14866\/revisions"}],"predecessor-version":[{"id":28568,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/14866\/revisions\/28568"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=14866"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=14866"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=14866"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}