{"id":25578,"date":"2024-12-14T14:56:59","date_gmt":"2024-12-14T20:56:59","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=25578"},"modified":"2025-06-23T14:47:45","modified_gmt":"2025-06-23T19:47:45","slug":"exploration-part-4","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=25578","title":{"rendered":"Exploration, Part 4"},"content":{"rendered":"

Paul returned to the freedom for which Christ<\/a> has set us free<\/i>1<\/sup><\/a> (Galatians 5:13-15 ESV). <\/span><\/p>\n

For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled<\/a> in one word: \u201cYou shall love your neighbor as yourself<\/a>.\u201d But if you bite and devour one another, watch out that you are not consumed by<\/a> one another [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

For you<\/i> (\u1f51\u03bc\u03b5\u1fd6\u03c2<\/a> \u03b3\u1f70\u03c1<\/a>) to freedom<\/i> (\u1f10\u03c0\u1fbf<\/a> \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u1f77\u1fb3<\/a>) were called<\/i> (\u1f10\u03ba\u03bb\u1f75\u03b8\u03b7\u03c4\u03b5<\/a>), brothers<\/i> (\u1f00\u03b4\u03b5\u03bb\u03c6\u03bf\u1f77<\/a>). A rule follows in the ESV: Only do not use your freedom as an opportunity for the flesh<\/i>.2<\/sup><\/a> The Greek words translated for the flesh<\/i> were \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a>, a form of the noun \u03c3\u03ac\u03c1\u03be<\/a> in the dative case<\/a>. This usage of \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a> is equivalent to others (Romans 7:5, 18 ESV).<\/span><\/p>\n

For while we were living in the flesh (\u1f10\u03bd<\/a> \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a>)<\/em>, our sinful passions, aroused by the law, were at work in our members to bear fruit for death.<\/span><\/span><\/p>\n

For I know that nothing good dwells in me, that is, in my flesh (\u1f10\u03bd<\/a> \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a> \u03bc\u03bf\u03c5<\/a>)<\/em>. For I have the desire to do what is right, but not the ability to carry it out. <\/span><\/span><\/p><\/blockquote>\n

These occurrences of the flesh<\/i> (\u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a>) or my flesh<\/i> (\u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a> \u03bc\u03bf\u03c5<\/a>) are synonymous with your old self<\/i> (\u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>, aka the old man<\/i>), which belongs to your former manner of life and is corrupt through deceitful desires<\/i>,3<\/sup><\/a> the holding cell, if you will, to which God in Christ has condemned sin<\/i> until the final judgment<\/a> (Romans 8:3, 4 ESV): <\/span><\/p>\n

For God has done what the law, weakened by the flesh (\u03b4\u03b9\u1f70<\/a> \u03c4\u1fc6\u03c2<\/a> \u03c3\u03b1\u03c1\u03ba\u1f79\u03c2<\/a>, another form of \u03c3\u03ac\u03c1\u03be<\/a>)<\/em>, could not do. By sending his own Son in the likeness of sinful flesh (\u1f10\u03bd<\/a> \u1f41\u03bc\u03bf\u03b9\u1f7d\u03bc\u03b1\u03c4\u03b9<\/a> \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2<\/a> \u1f01\u03bc\u03b1\u03c1\u03c4\u1f77\u03b1\u03c2<\/a>)<\/em> and for sin, he condemned sin in the flesh (\u1f10\u03bd<\/a> \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a>)<\/em>, in order that (\u1f35\u03bd\u03b1<\/a>)<\/em> the righteous requirement of the law might be fulfilled (\u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u1fc7<\/a>, an aorist<\/a> subjunctive<\/a> form of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9<\/a>)<\/em> in us, who walk not according to the flesh (\u03bc\u1f74<\/a> \u03ba\u03b1\u03c4\u1f70<\/a> \u03c3\u1f71\u03c1\u03ba\u03b1<\/a>, another form of \u03c3\u03ac\u03c1\u03be<\/a>)<\/em> but according to the Spirit.<\/span><\/span><\/p><\/blockquote>\n

<\/a>This particular law of Paul\u2014Only do not use your freedom<\/i>\u2014is considerably more difficult to find in the Greek text than stand firm<\/i>4<\/sup><\/a> or do not submit again to a yoke of slavery<\/i>.5<\/sup><\/a> The Greek was \u03bc\u1f79\u03bd\u03bf\u03bd<\/a> \u03bc\u1f74<\/a> \u03c4\u1f74\u03bd<\/a> \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u1f77\u03b1\u03bd<\/a> \u03b5\u1f30\u03c2<\/a> \u1f00\u03c6\u03bf\u03c1\u03bc\u1f74\u03bd<\/a> \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a>; literally, \u201conly not the freedom unto an opportunity for the flesh.\u201d First, and most obvious, there is no form of the verb \u03c7\u03c1\u03ac\u03c9<\/a>,6<\/sup><\/a> do…use<\/i>, in this clause: \u201cto supply, furnish on request, lend; to use (someone or something); to put at someone else’s disposal for long-term use or service; to employ, make use of, experience; to act, proceed, take steps (to do something); to treat (someone in a certain way); to conform; to have intimate dealings with.\u201d Second, the rule\u2014Only do not use your freedom as an opportunity for the flesh<\/i>\u2014implies that the freedom for which Christ<\/a> has set us free<\/i>7<\/sup><\/a> is an opportunity for the flesh<\/i>, the very thing the Greek text stated that it is not! <\/span><\/p>\n

One hears the reasoning of the old man<\/i> here, the reasoning of sin condemned<\/i>…in the flesh<\/i>, that I call the religious mind<\/a><\/i>: <\/span><\/p>\n

It is I who must save Jesus from his feckless blundering. As he leads me into temptation with freedom that is an opportunity for the flesh, I must deliver myself from evil by standing firm, by not submitting again to a yoke of slavery, and by not using his freedom as an opportunity for the flesh.<\/span><\/span><\/em><\/p><\/blockquote>\n

Though following after the flesh like this (masquerading as the religious mind) might sound like it leads to righteousness, it only reinforces one’s habit of following after the flesh and leads to sin: You are severed from Christ<\/a>, you who would be justified by the law; you have fallen away from grace<\/em>.8<\/sup><\/a> Paul had already asked the foolish Galatians<\/a><\/i> rhetorically (Galatians 3:3 ESV):<\/span><\/p>\n

Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh (\u03c3\u03b1\u03c1\u03ba\u1f76<\/a>, a form of \u03c3\u03ac\u03c1\u03be<\/a>)<\/em>?<\/span><\/span><\/p><\/blockquote>\n

<\/a>I’ll avoid quoting the ESV translation of Galatians 5:13 in these essays. Instead, I have: For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh<\/i>,9<\/sup><\/a> but through love serve one another<\/i>.10<\/sup><\/a> The Greek was \u1f00\u03bb\u03bb\u1f70<\/a> \u03b4\u03b9\u1f70<\/a> \u03c4\u1fc6\u03c2<\/a> \u1f00\u03b3\u1f71\u03c0\u03b7\u03c2<\/a> \u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03c4\u03b5<\/a> \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03b9\u03c2<\/a>. The ESV translators understood \u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03c4\u03b5<\/a> in the imperative mood, serve<\/i>, keeping to the laws of Paul. I’ll cling to the better promises<\/a><\/i> of Jesus’ new covenant\u2014For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again<\/i>11<\/sup><\/a>\u2014preferring the factual statement of the indicative mood<\/a> (Galatians 5:13 EXP4):<\/span><\/p>\n

For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.<\/span><\/span><\/p><\/blockquote>\n

In other words, any \u201cfreedom\u201d that becomes an opportunity for the flesh<\/i> is not the freedom to which Christ has called you. His freedom prompts you through love to serve one another<\/i>. If one is hell-bent on making a rule out of it, the rule is \u201cDon’t think an opportunity for the flesh is the freedom to which Christ has called us.\u201d But Paul wasn’t making rules here for you to obey: For if a law had been given that could give life<\/i>, he wrote the foolish Galatians<\/i>, then righteousness would indeed be by the law. But the Scripture imprisoned everything <\/i>(\u03c4\u1f70<\/a> \u03c0\u1f71\u03bd\u03c4\u03b1<\/a>; or everyone<\/a><\/i>) under sin, so that the promise by faith in Jesus Christ might be given to those who believe<\/i>.12<\/sup><\/a> <\/span><\/p>\n

He introduced his treatise on \u1f00\u03b3\u1f71\u03c0\u03b7\u03c2<\/a>, a form of \u1f00\u03b3\u03ac\u03c0\u03b7<\/a> (the love through<\/em> [which] you serve one another<\/em>) elsewhere, saying, And I will show you a still more excellent way<\/i>13<\/sup><\/a> (1 Corinthians 13 ESV).<\/span><\/p>\n

If I speak in the tongues of men and of angels, but have not love (\u1f00\u03b3\u1f71\u03c0\u03b7\u03bd<\/a>, another form of \u1f00\u03b3\u03ac\u03c0\u03b7<\/a>)<\/em>, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove<\/a> mountains, but have not love (\u1f00\u03b3\u1f71\u03c0\u03b7\u03bd<\/a>, another form of \u1f00\u03b3\u03ac\u03c0\u03b7<\/a>)<\/em>, I am nothing [Table<\/a>]<\/em>. If<\/a> I give away all I have, and if I deliver up my body to be burned<\/a>, but have not love (\u1f00\u03b3\u1f71\u03c0\u03b7\u03bd<\/a>, another form of \u1f00\u03b3\u03ac\u03c0\u03b7<\/a>)<\/em>, I gain nothing [Table<\/a>]<\/em>.<\/span><\/span><\/p>\n

Love (\u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em> is patient and kind; love (\u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em> 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.<\/span><\/span><\/p>\n

Love never ends<\/a>. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away [Table<\/a>]<\/em>. For<\/a> we know in part and we prophesy in part, but when the perfect comes<\/a>, the partial will pass away [Table<\/a>]<\/em>. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When<\/a> I became a man, I gave up childish ways [Table<\/a>]<\/em>. 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.<\/span><\/span><\/p>\n

So now faith, hope, and love (\u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em> abide, these three; but the greatest of these is love (\u1f00\u03b3\u1f71\u03c0\u03b7<\/a>)<\/em>.<\/span><\/span><\/p><\/blockquote>\n

Paul’s love treatise first impressed itself on me in a meaningful way during a time of emotional duress<\/a>. Though the abundance of grace and the free gift of righteousness<\/i>…through the one man Jesus Christ<\/i> were there for me to receive<\/i>,14<\/sup><\/a> I would not receive them<\/a>. I remained you who would be justified by the law<\/i>; you<\/i> [who] have fallen away from grace<\/i>; [you who] are severed from Christ<\/a><\/i>.15<\/sup><\/a> <\/span><\/p>\n

I understand now why my brother<\/a> balked at You are severed<\/i> as a translation of \u03ba\u03b1\u03c4\u03b7\u03c1\u03b3\u1f75\u03b8\u03b7\u03c4\u03b5<\/a>, a passive form of \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03ad\u03c9<\/a>. I was severed from Christ but that was my own doing, following after the flesh, the work of the old man. It had absolutely no impact on the Lord’s resolve to save me. It merely prolonged the time it would take for Christ to be formed<\/i><\/a> in me and make me one of we ourselves<\/i> [who] eagerly wait for the hope of righteousness<\/i>…through the Spirit, by faith<\/i>.16<\/sup><\/a><\/span><\/p>\n

Paul wrote Timothy (1 Timothy 1:12-14 ESV): <\/span><\/p>\n

I17<\/sup><\/a><\/em> thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly<\/a> I was a blasphemer, persecutor, and insolent opponent. But<\/a> I received mercy (\u1f20\u03bb\u03b5\u1f75\u03b8\u03b7\u03bd<\/a>, a form of \u1f10\u03bb\u03b5\u03ad\u03c9<\/a>)<\/em> because I had acted ignorantly in unbelief [Table<\/a>]<\/em>, and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.<\/span><\/span><\/p><\/blockquote>\n

Paul took no credit for the faith and love<\/i> (\u03c0\u1f77\u03c3\u03c4\u03b5\u03c9\u03c2<\/a> \u03ba\u03b1\u1f76<\/a> \u1f00\u03b3\u1f71\u03c0\u03b7\u03c2<\/a>). They are in Christ Jesus<\/i>, the grace of our Lord <\/i>[which] overflowed for me<\/i>.18<\/sup><\/a> He continued in his letter, lest the religious mind persuade one that Paul was a special case (1 Timothy 1:15, 16 ESV): <\/span><\/p>\n

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy (\u1f20\u03bb\u03b5\u1f75\u03b8\u03b7\u03bd<\/a>, a form of \u1f10\u03bb\u03b5\u03ad\u03c9<\/a>)<\/em> for this reason, that in me, as the foremost, Jesus Christ might display his perfect<\/a> patience as an example to those who were to believe in him for eternal life [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

Paul also wrote, So then it depends not on human will or exertion, but on God, who has mercy<\/a><\/i> (\u1f10\u03bb\u03b5\u1ff6\u03bd\u03c4\u03bf\u03c2<\/a>, a participle of \u1f10\u03bb\u03b5\u03ad\u03c9<\/a>)19<\/sup><\/a>; and, For God has consigned all to disobedience<\/i> (\u1f00\u03c0\u03b5\u1f77\u03b8\u03b5\u03b9\u03b1\u03bd<\/a>, a form of \u1f00\u03c0\u03b5\u03af\u03b8\u03b5\u03b9\u03b1<\/a>; KJV: unbelief<\/i>), that he may have mercy<\/i> (\u1f10\u03bb\u03b5\u1f75\u03c3\u1fc3<\/a>, another form of \u1f10\u03bb\u03b5\u03ad\u03c9<\/a> in the subjunctive mood<\/a>)20<\/sup><\/a> on all<\/i>.21<\/sup><\/a><\/span><\/p>\n

The KJV translators had a better grasp of the mind of Christ here (Romans 11:29-32 KJV):<\/span><\/p>\n

For the gifts and calling of God are without repentance<\/a>. For as ye<\/a> in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also<\/a> may obtain mercy [Table<\/a>]<\/em>. For God hath concluded them all in unbelief, that he might have mercy upon all.<\/span><\/span><\/p><\/blockquote>\n

When I transformed the words of Paul’s description of love into rules to obey<\/a>, I acted ignorantly in unbelief. A sermon I heard as I wrote this essay helped me understand why I was so ignorant and unbelieving (Mark 4:26-28 ESV): <\/span><\/p>\n

And [Jesus]<\/em> said, \u201cThe kingdom of God is as if22<\/sup><\/a><\/em> a man should scatter seed on the ground. He sleeps and rises night and day, and the seed sprouts23<\/sup><\/a><\/em> and grows; he knows not how. The24<\/sup><\/a><\/em> earth produces by itself, first the blade, then the ear, then the full25<\/sup><\/a><\/em> grain in the ear.<\/span><\/span><\/p><\/blockquote>\n

\u201cBut the seed grows by the Lord’s own mysterious design,\u201d my Pastor said, and I realized how lost Jesus’ agrarian parables had been on me. I am the vine; you are the branches<\/i>. I had heard it many times. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing<\/i>.26<\/sup><\/a> But I didn’t understand. <\/span><\/p>\n

I grew up in a working class neighborhood not on a farm. Food came from a grocery store. Even food from a farmer’s stand was purchased with money earned by my work. The idea that God provides what God requires never entered my understanding from Jesus’ agrarian parables. Did He give up on me? No. He energized me to study Paul, and Paul led me back to Christ.<\/span><\/p>\n

For the whole law is fulfilled<\/a> in one word<\/i>,27<\/sup><\/a> Paul wrote: \u1f41<\/a> \u03b3\u1f70\u03c1<\/a> \u03c0\u1fb6\u03c2<\/a> \u03bd\u1f79\u03bc\u03bf\u03c2<\/a> \u1f10\u03bd<\/a> \u1f11\u03bd\u1f76<\/a> \u03bb\u1f79\u03b3\u1ff3<\/a> \u03c0\u03b5\u03c0\u03bb\u1f75\u03c1\u03c9\u03c4\u03b1\u03b9<\/a>, a 3rd<\/sup> person singular form of \u03c0\u03bb\u03b7\u03c1\u03cc\u03c9<\/a> in the perfect tense<\/a> and middle\/passive voice<\/a>. The word order is actually closer to \u201cFor the whole law in one word is fulfilled (and continues to be fulfilled).\u201d28<\/sup><\/a><\/span><\/p>\n

What word? \u201cYou shall love your neighbor as yourself<\/a>.\u201d<\/i>29<\/sup><\/a> The Greek was \u1f10\u03bd<\/a> \u03c4\u1ff7\u0387<\/a> \u1f00\u03b3\u03b1\u03c0\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, \u201cin\u201d or \u201cby the love (you shall love).\u201d It is an interesting construction: a preposition followed by a definite article preceding the 2nd<\/sup> person singular verb \u1f00\u03b3\u03b1\u03c0\u1f75\u03c3\u03b5\u03b9\u03c2<\/a>, a form of \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9<\/a> in the active voice<\/a>, future tense and indicative mood<\/a>. It is a statement of fact, another better promise<\/a><\/i> of the new covenant. <\/span><\/p>\n

Perhaps, \u1f10\u03bd<\/a> \u03c4\u1ff7<\/a> should be understood as \u201cby this,\u201d referring back to the fulfillment of the law. The KJV translators rendered it: even in this<\/i>. But I hear Paul going out of his way to highlight an old covenant law as a promise of grace, another of the better promises<\/a><\/i> of the new covenant. <\/span><\/p>\n

The clause continued: \u03c4\u1f78\u03bd<\/a> \u03c0\u03bb\u03b7\u03c3\u1f77\u03bf\u03bd<\/a> \u03c3\u03bf\u03c5<\/a>, \u201cthe neighbor of you.\u201d So, \u201cBy the love (you shall love) your neighbor\u201d or \u201cBy this you shall love your neighbor,\u201d \u1f61\u03c2<\/a> \u03c3\u03b5\u03b1\u03c5\u03c4\u1f79\u03bd<\/a>, \u201cas yourself\u201d: \u201cBy the love (you shall love) your neighbor as yourself\u201d or \u201cBy this you shall love your neighbor as yourself.\u201d<\/span><\/p>\n

But as Paul wrote to the Romans, when I want to do right<\/i> (\u03c4\u1f78<\/a> \u03ba\u03b1\u03bb\u1f79\u03bd<\/a>; e.g.<\/i>, the beautiful), evil lies close at hand<\/i>.30<\/sup><\/a> Here, to the foolish Galatians<\/i>, he wrote (Galatians 5:15 ESV [Table<\/a>]): <\/span><\/p>\n

But if you bite and devour one another, watch out that you are not consumed by<\/a> one another.<\/span><\/span><\/p><\/blockquote>\n

<\/a>The Greek was: \u03b5\u1f30<\/a> \u03b4\u1f72<\/a>, \u201cBut if,\u201d \u1f00\u03bb\u03bb\u1f75\u03bb\u03bf\u03c5\u03c2<\/a>, \u201cone another,\u201d \u03b4\u1f71\u03ba\u03bd\u03b5\u03c4\u03b5<\/a>, \u201cyou bite,\u201d \u03ba\u03b1\u1f76<\/a> \u03ba\u03b1\u03c4\u03b5\u03c3\u03b8\u1f77\u03b5\u03c4\u03b5<\/a>, \u201cand you devour,\u201d \u03b2\u03bb\u1f73\u03c0\u03b5\u03c4\u03b5<\/a>, watch out<\/i> in the ESV, understood as an imperative. This may well be the appropriate way to understand \u03b2\u03bb\u1f73\u03c0\u03b5\u03c4\u03b5<\/a> here. <\/span><\/p>\n

Paul wrote to Timothy (1 Timothy 1:8-11 ESV):<\/span><\/p>\n

Now we know that the law is good (\u03ba\u03b1\u03bb\u1f78\u03c2<\/a> \u1f41<\/a> \u03bd\u1f79\u03bc\u03bf\u03c2<\/a>)<\/em>, if one uses (\u03c7\u03c1\u1fc6\u03c4\u03b1\u03b9<\/a>, a form of \u03c7\u03c1\u03ac\u03c9<\/a>)<\/em> it lawfully, understanding this, that the law is not laid down for the just<\/a> (\u03b4\u03b9\u03ba\u03b1\u1f77\u1ff3<\/a>, a form of \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2<\/a>)<\/em> but for the lawless and disobedient, for the ungodly<\/a> and sinners, for the unholy and profane, for those who strike their fathers<\/a> and mothers<\/a>, for murderers [Table<\/a>]<\/em>, 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.<\/span><\/span><\/p><\/blockquote>\n

Religious people biting and devouring one another qualify as the lawless and disobedient<\/i> for whom the law is<\/i>…laid down<\/i>. The Greek text continued: \u03bc\u1f74<\/a> \u1f51\u03c0\u1fbf<\/a> \u1f00\u03bb\u03bb\u1f75\u03bb\u03c9\u03bd<\/a> \u1f00\u03bd\u03b1\u03bb\u03c9\u03b8\u1fc6\u03c4\u03b5<\/a>, \u201cnot by one another you are consumed.\u201d So, \u201cBut if one another you bite and you devour, watch out not by one another you are consumed.\u201d <\/span><\/p>\n

Though an imperative understanding of \u03b2\u03bb\u1f73\u03c0\u03b5\u03c4\u03b5<\/a> makes sense to me here, I have to admit that the indicative mood\u2014\u201cyou see not by one another you are consumed\u201d\u2014is also true. I’ve been in plenty of situations with religious people biting and devouring one another. I’ve probably done my share of biting and devouring. But the Lord is faithful, and I have not been spent, used up, consumed, destroyed or cut-off.31<\/sup><\/a> <\/span><\/p>\n

The following table contrasts the activity in or by the Spirit to that done in or by the flesh, as Paul has described it thus far.<\/span><\/p>\n\n\n\n\n\n\n\n
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Spirit<\/span><\/span><\/p>\n<\/td>\n

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Flesh<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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For our freedom Christ<\/a> has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.32<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n

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Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ<\/a>, you who would be justified by the law; you have fallen away from grace [Table<\/a>].33<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything (or, empowers anyone<\/a>), but only faith working through love. You were running well [Table<\/a>].34<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n

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Who hindered<\/a> you from obeying<\/a> the truth? [Table<\/a>] This persuasion is not from him who calls you. A little leaven leavens the whole lump.35<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is<\/a>.36<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n

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But if I, brothers, still preach circumcision, why am I still being persecuted<\/a>? In that case the offense of the cross has been removed. I wish those who unsettle you would emasculate themselves!37<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.38<\/sup><\/a> For the whole law is fulfilled<\/a> in one word: \u201cYou shall love your neighbor as yourself<\/a>.\u201d39<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n

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But if you bite and devour one another, watch out that you are not consumed by<\/a> one another.40<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

I’ll conclude this essay with a teaser of what is to come.<\/span><\/p>\n\n\n\n\n
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Spirit<\/span><\/span><\/p>\n<\/td>\n

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Flesh<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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But I say, walk by the Spirit,41<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n

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and you will not gratify the desires of the flesh.42<\/sup><\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

<\/a>According to a note (25<\/a>) in the NET, Paul quoted from Leviticus 19:18 in Galatians 5:14. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.<\/span><\/p>\n\n\n\n\n\n\n
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Galatians 5:14b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

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Leviticus 19:18b (Septuagint BLB) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

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Leviticus 19:18b (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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\u1f10\u03bd<\/a> \u03c4\u1ff7<\/a><\/b>\u0387 \u1f00\u03b3\u03b1\u03c0\u1f75\u03c3\u03b5\u03b9\u03c2 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u1f77\u03bf\u03bd \u03c3\u03bf\u03c5 \u1f61\u03c2 \u03c3\u03b5\u03b1\u03c5\u03c4\u1f79\u03bd<\/span><\/span><\/p>\n<\/td>\n

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\u03ba\u03b1\u1f76<\/a><\/b> \u1f00\u03b3\u03b1\u03c0\u03ae\u03c3\u03b5\u03b9\u03c2 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd \u03c3\u03bf\u03c5 \u1f61\u03c2 \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd<\/span><\/span><\/p>\n<\/td>\n

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\u03ba\u03b1\u1f76<\/a><\/b> \u1f00\u03b3\u03b1\u03c0\u03ae\u03c3\u03b5\u03b9\u03c2 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd \u03c3\u03bf\u03c5 \u1f61\u03c2 \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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Galatians 5:14b (NET)<\/span><\/span><\/p>\n<\/td>\n

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Leviticus 19:18b (NETS)<\/span><\/span><\/p>\n<\/td>\n

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Leviticus 19:18b (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

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namely, \u201cYou must love your neighbor as yourself.\u201d<\/span><\/span><\/p>\n<\/td>\n

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and you shall love your neighbor as yourself<\/span><\/span><\/p>\n<\/td>\n

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and thou shalt love thy neighbour as thyself<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Tables comparing 1 Timothy 1:12<\/a> and Mark 4:26-28<\/a> in the KJV and NET follow.<\/span><\/p>\n\n\n\n\n
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<\/a>1 Timothy 1:12 (NET)<\/span><\/span><\/p>\n<\/td>\n

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1 Timothy 1:12 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry,<\/span><\/span><\/td>\nAnd I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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1 Timothy 1:12 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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1 Timothy 1:12 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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1 Timothy 1:12 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03a7\u1f71\u03c1\u03b9\u03bd \u1f14\u03c7\u03c9 \u03c4\u1ff7 \u1f10\u03bd\u03b4\u03c5\u03bd\u03b1\u03bc\u1f7d\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bc\u03b5 \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u03c4\u1ff7 \u03ba\u03c5\u03c1\u1f77\u1ff3 \u1f21\u03bc\u1ff6\u03bd, \u1f45\u03c4\u03b9 \u03c0\u03b9\u03c3\u03c4\u1f79\u03bd \u03bc\u03b5 \u1f21\u03b3\u1f75\u03c3\u03b1\u03c4\u03bf \u03b8\u1f73\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1f77\u03b1\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9<\/a><\/b> \u03c7\u03b1\u03c1\u03b9\u03bd \u03b5\u03c7\u03c9 \u03c4\u03c9 \u03b5\u03bd\u03b4\u03c5\u03bd\u03b1\u03bc\u03c9\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bc\u03b5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03c9 \u03b9\u03b7\u03c3\u03bf\u03c5 \u03c4\u03c9 \u03ba\u03c5\u03c1\u03b9\u03c9 \u03b7\u03bc\u03c9\u03bd \u03bf\u03c4\u03b9 \u03c0\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u03b5 \u03b7\u03b3\u03b7\u03c3\u03b1\u03c4\u03bf \u03b8\u03b5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9<\/b> \u03c7\u03b1\u03c1\u03b9\u03bd \u03b5\u03c7\u03c9 \u03c4\u03c9 \u03b5\u03bd\u03b4\u03c5\u03bd\u03b1\u03bc\u03c9\u03c3\u03b1\u03bd\u03c4\u03b9 \u03bc\u03b5 \u03c7\u03c1\u03b9\u03c3\u03c4\u03c9 \u03b9\u03b7\u03c3\u03bf\u03c5 \u03c4\u03c9 \u03ba\u03c5\u03c1\u03b9\u03c9 \u03b7\u03bc\u03c9\u03bd \u03bf\u03c4\u03b9 \u03c0\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u03b5 \u03b7\u03b3\u03b7\u03c3\u03b1\u03c4\u03bf \u03b8\u03b5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03bd<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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<\/a>Mark 4:26-28 (NET)<\/span><\/span><\/p>\n<\/td>\n

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Mark 4:26-28 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

He also said, \u201cThe kingdom of God is like someone who spreads seed on the ground.<\/span><\/span><\/td>\nAnd he said, So is the kingdom of God, as if<\/b> a man should cast seed into the ground;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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Mark 4:26 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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Mark 4:26 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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Mark 4:26 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u039a\u03b1\u1f76 \u1f14\u03bb\u03b5\u03b3\u03b5\u03bd\u0387 \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f77\u03b1 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u1f61\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b2\u1f71\u03bb\u1fc3 \u03c4\u1f78\u03bd \u03c3\u03c0\u1f79\u03c1\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03bb\u03b5\u03b3\u03b5\u03bd \u03bf\u03c5\u03c4\u03c9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b7 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1 \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5 \u03c9\u03c2 \u03b5\u03b1\u03bd<\/a><\/b> \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b2\u03b1\u03bb\u03b7 \u03c4\u03bf\u03bd \u03c3\u03c0\u03bf\u03c1\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03b7\u03c2 \u03b3\u03b7\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03bb\u03b5\u03b3\u03b5\u03bd \u03bf\u03c5\u03c4\u03c9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b7 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1 \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5 \u03c9\u03c2 \u03b5\u03b1\u03bd<\/b> \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b2\u03b1\u03bb\u03b7 \u03c4\u03bf\u03bd \u03c3\u03c0\u03bf\u03c1\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03b7\u03c2 \u03b3\u03b7\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.<\/span><\/span><\/td>\nAnd should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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Mark 4:27 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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Mark 4:27 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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Mark 4:27 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u03b5\u1f7b\u03b4\u1fc3 \u03ba\u03b1\u1f76 \u1f10\u03b3\u03b5\u1f77\u03c1\u03b7\u03c4\u03b1\u03b9 \u03bd\u1f7b\u03ba\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f21\u03bc\u1f73\u03c1\u03b1\u03bd, \u03ba\u03b1\u1f76 \u1f41 \u03c3\u03c0\u1f79\u03c1\u03bf\u03c2 \u03b2\u03bb\u03b1\u03c3\u03c4\u1fb7<\/a><\/b> \u03ba\u03b1\u1f76 \u03bc\u03b7\u03ba\u1f7b\u03bd\u03b7\u03c4\u03b1\u03b9 \u1f61\u03c2 \u03bf\u1f50\u03ba \u03bf\u1f36\u03b4\u03b5\u03bd \u03b1\u1f50\u03c4\u1f79\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03ba\u03b1\u03b8\u03b5\u03c5\u03b4\u03b7 \u03ba\u03b1\u03b9 \u03b5\u03b3\u03b5\u03b9\u03c1\u03b7\u03c4\u03b1\u03b9 \u03bd\u03c5\u03ba\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b7\u03bc\u03b5\u03c1\u03b1\u03bd \u03ba\u03b1\u03b9 \u03bf \u03c3\u03c0\u03bf\u03c1\u03bf\u03c2 \u03b2\u03bb\u03b1\u03c3\u03c4\u03b1\u03bd\u03b7<\/a> \u03ba\u03b1\u03b9 \u03bc\u03b7\u03ba\u03c5\u03bd\u03b7\u03c4\u03b1\u03b9 \u03c9\u03c2 \u03bf\u03c5\u03ba \u03bf\u03b9\u03b4\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c2<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03ba\u03b1\u03b8\u03b5\u03c5\u03b4\u03b7 \u03ba\u03b1\u03b9 \u03b5\u03b3\u03b5\u03b9\u03c1\u03b7\u03c4\u03b1\u03b9 \u03bd\u03c5\u03ba\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b7\u03bc\u03b5\u03c1\u03b1\u03bd \u03ba\u03b1\u03b9 \u03bf \u03c3\u03c0\u03bf\u03c1\u03bf\u03c2 \u03b2\u03bb\u03b1\u03c3\u03c4\u03b1\u03bd\u03b7 \u03ba\u03b1\u03b9 \u03bc\u03b7\u03ba\u03c5\u03bd\u03b7\u03c4\u03b1\u03b9 \u03c9\u03c2 \u03bf\u03c5\u03ba \u03bf\u03b9\u03b4\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.<\/span><\/span><\/td>\nFor the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
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Mark 4:28 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

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Mark 4:28 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

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Mark 4:28 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03b1\u1f50\u03c4\u03bf\u03bc\u1f71\u03c4\u03b7 \u1f21 \u03b3\u1fc6 \u03ba\u03b1\u03c1\u03c0\u03bf\u03c6\u03bf\u03c1\u03b5\u1fd6, \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03c7\u1f79\u03c1\u03c4\u03bf\u03bd |\u03b5\u1f36\u03c4\u03b1| \u03c3\u03c4\u1f71\u03c7\u03c5\u03bd |\u03b5\u1f36\u03c4\u03b1| |\u03c0\u03bb\u1f75\u03c1\u03b7[\u03c2]<\/a><\/b>| \u03c3\u1fd6\u03c4\u03bf\u03bd \u1f10\u03bd \u03c4\u1ff7 \u03c3\u03c4\u1f71\u03c7\u03c5\u03ca<\/span><\/span><\/td>\n\u03b1\u03c5\u03c4\u03bf\u03bc\u03b1\u03c4\u03b7 \u03b3\u03b1\u03c1<\/a><\/b> \u03b7 \u03b3\u03b7 \u03ba\u03b1\u03c1\u03c0\u03bf\u03c6\u03bf\u03c1\u03b5\u03b9 \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u03c7\u03bf\u03c1\u03c4\u03bf\u03bd \u03b5\u03b9\u03c4\u03b1 \u03c3\u03c4\u03b1\u03c7\u03c5\u03bd \u03b5\u03b9\u03c4\u03b1 \u03c0\u03bb\u03b7\u03c1\u03b7<\/a> \u03c3\u03b9\u03c4\u03bf\u03bd \u03b5\u03bd \u03c4\u03c9 \u03c3\u03c4\u03b1\u03c7\u03c5\u03b9<\/span><\/span><\/td>\n\u03b1\u03c5\u03c4\u03bf\u03bc\u03b1\u03c4\u03b7 \u03b3\u03b1\u03c1<\/b> \u03b7 \u03b3\u03b7 \u03ba\u03b1\u03c1\u03c0\u03bf\u03c6\u03bf\u03c1\u03b5\u03b9 \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u03c7\u03bf\u03c1\u03c4\u03bf\u03bd \u03b5\u03b9\u03c4\u03b1 \u03c3\u03c4\u03b1\u03c7\u03c5\u03bd \u03b5\u03b9\u03c4\u03b1 \u03c0\u03bb\u03b7\u03c1\u03b7 \u03c3\u03b9\u03c4\u03bf\u03bd \u03b5\u03bd \u03c4\u03c9 \u03c3\u03c4\u03b1\u03c7\u03c5\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
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Exploration, Part 5<\/em><\/a><\/div>\n
Back to Exploration, Part 14<\/em><\/a><\/div>\n
<\/div>\n
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1<\/sup><\/a> Galatians 5:1a (ESV) Table<\/a><\/p>\n<\/div>\n

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2<\/sup><\/a> Galatians 5:13b (ESV)<\/p>\n<\/div>\n

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3<\/sup><\/a> Ephesians 4:22b (ESV)<\/p>\n<\/div>\n

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4<\/sup><\/a> Exploration, Part 1<\/em><\/a><\/p>\n<\/div>\n

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5<\/sup><\/a> Galatians 5:1 (ESV) Table<\/a> Exploration, Part 1<\/em><\/a><\/p>\n<\/div>\n

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6<\/sup><\/a> See 1 Timothy 1:8<\/a><\/p>\n<\/div>\n

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7<\/sup><\/a> Galatians 5:1a (ESV) Table<\/a><\/p>\n<\/div>\n

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8<\/sup><\/a> Galatians 5:4 (ESV) Table<\/a><\/p>\n<\/div>\n

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9<\/sup><\/a> Galatians 5:13a (EXP4)<\/p>\n<\/div>\n

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10<\/sup><\/a> Galatians 5:13b (ESV)<\/p>\n<\/div>\n

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11<\/sup><\/a> Galatians 5:1 (EXP1<\/a>) Table<\/a><\/p>\n<\/div>\n

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12<\/sup><\/a> Galatians 3:21b, 22 (ESV)<\/p>\n<\/div>\n

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13<\/sup><\/a> 1 Corinthians 12:31b (ESV) Table<\/a><\/p>\n<\/div>\n

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14<\/sup><\/a> Romans 5:17b (ESV)<\/p>\n<\/div>\n

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15<\/sup><\/a> Galatians 5:4 (ESV) Table<\/a><\/p>\n<\/div>\n

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16<\/sup><\/a> Galatians 5:5 (ESV)<\/p>\n<\/div>\n

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17<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the conjunction \u03ba\u03b1\u03b9<\/a> (KJV: And<\/i>) at the beginning of this clause. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

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18<\/sup><\/a> 1 Timothy 1:14 (ESV)<\/p>\n<\/div>\n

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19<\/sup><\/a> Romans 9:16 (ESV) Table<\/a><\/p>\n<\/div>\n

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20<\/sup><\/a> Exploration, Part 2<\/i><\/a><\/p>\n<\/div>\n

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21<\/sup><\/a> Romans 11:32 (ESV)<\/p>\n<\/div>\n

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22<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c9\u03c2<\/a> \u03b5\u03b1\u03bd<\/a> (KJV: as if<\/i>) here where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had simply \u1f61\u03c2<\/a> (NET: like<\/i>).<\/p>\n<\/div>\n

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23<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03b2\u03bb\u03b1\u03c3\u03c4\u1fb7<\/a> here, a form of the verb \u03b2\u03bb\u03b1\u03c3\u03c4\u03ac\u03bd\u03c9<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b2\u03bb\u03b1\u03c3\u03c4\u03b1\u03bd\u03b7<\/a> (KJV: should spring<\/i>). These seem to be alternate spellings of the same part of speech.<\/p>\n<\/div>\n

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24<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b3\u03b1\u03c1<\/a> (KJV: For<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

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25<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03bb\u03b7\u03c1\u03b7<\/a> here, the accusative<\/a> form of \u03c0\u03bb\u03ae\u03c1\u03b7\u03c2<\/a>, where the NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03c0\u03bb\u1f75\u03c1\u03b7[\u03c2]<\/a>.<\/p>\n<\/div>\n

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26<\/sup><\/a> John 15:5 (ESV)<\/p>\n<\/div>\n

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27<\/sup><\/a> Galatians 5:14a (ESV) Table<\/a><\/p>\n<\/div>\n

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28<\/sup><\/a> \u201cThe 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.\u201d From Verb Tenses: Perfect Tense<\/a>, Greek Verbs (Shorter Definitions)<\/a> on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

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29<\/sup><\/a> Galatians 5:14b (ESV) Table<\/a><\/p>\n<\/div>\n

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30<\/sup><\/a> Romans 7:21b (ESV)<\/p>\n<\/div>\n

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31<\/sup><\/a> These are some of the meanings of \u1f00\u03bd\u03b1\u03bb\u03af\u03c3\u03ba\u03c9<\/a>, the root of \u1f00\u03bd\u03b1\u03bb\u03c9\u03b8\u1fc6\u03c4\u03b5<\/a> in the aorist tense<\/a> and passive voice<\/a>, listed in the Koine Greek Lexicon online.<\/p>\n<\/div>\n

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32<\/sup><\/a> Galatians 5:1 (EXP1<\/a>) Table<\/a><\/p>\n<\/div>\n

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33<\/sup><\/a> Galatians 5:2-4 (ESV)<\/p>\n<\/div>\n

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34<\/sup><\/a> Galatians 5:5-7a (ESV)<\/p>\n<\/div>\n

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35<\/sup><\/a> Galatians 5:7b-9 (ESV)<\/p>\n<\/div>\n

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36<\/sup><\/a> Galatians 5:10 (ESV) Table<\/a><\/p>\n<\/div>\n

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37<\/sup><\/a> Galatians 5:11, 12 (ESV)<\/p>\n<\/div>\n

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38<\/sup><\/a> Galatians 5:13 (EXP4)<\/p>\n<\/div>\n

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39<\/sup><\/a> Galatians 5:14 (ESV) Table<\/a><\/p>\n<\/div>\n

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40<\/sup><\/a> Galatians 5:15 (ESV) Table<\/a><\/p>\n<\/div>\n

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41<\/sup><\/a> Galatians 5:16a (ESV)<\/p>\n<\/div>\n

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42<\/sup><\/a> Galatians 5:16b (ESV)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Paul returned to the freedom for which Christ has set us free1 (Galatians 5:13-15 ESV). For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. … 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":[6342,6341],"tags":[3512,5137,6385,6386,3561,6390,5920,3205,6349,3616,6169,6384,6383,6388,6389,977,6391,535,6353,6392,6393,2924,2985,6387,1894,1694,728,882,4283,4096,1135,544],"class_list":["post-25578","post","type-post","status-publish","format-standard","hentry","category-explorations","category-section-seven","tag-1-corinthians-1231","tag-1-corinthians-131-13","tag-1-timothy-112-14","tag-1-timothy-114","tag-1-timothy-115-16","tag-1-timothy-18-11","tag-ephesians-422","tag-galatians-321-22","tag-galatians-51","tag-galatians-510","tag-galatians-511-12","tag-galatians-513","tag-galatians-513-15","tag-galatians-514","tag-galatians-515","tag-galatians-516","tag-galatians-52-4","tag-galatians-54","tag-galatians-55","tag-galatians-55-7","tag-galatians-57-9","tag-john-155","tag-leviticus-1918","tag-mark-426-28","tag-romans-1129-32","tag-romans-1132","tag-romans-517","tag-romans-718","tag-romans-721","tag-romans-75","tag-romans-83-4","tag-romans-916"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25578","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=25578"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25578\/revisions"}],"predecessor-version":[{"id":27052,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25578\/revisions\/27052"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=25578"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=25578"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=25578"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}