{"id":25810,"date":"2025-01-13T09:13:33","date_gmt":"2025-01-13T15:13:33","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=25810"},"modified":"2025-09-15T08:38:50","modified_gmt":"2025-09-15T13:38:50","slug":"exploration-part-6","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=25810","title":{"rendered":"Exploration, Part 6"},"content":{"rendered":"

Paul continued to describe the freedom for which Christ<\/a> has set us free<\/i>1<\/sup><\/a> (Galatians 5:18-21 ESV). <\/span><\/p>\n

But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident<\/a>: sexual immorality<\/a> (\u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u03b1<\/a>)<\/em>, impurity, sensuality, idolatry<\/a>, sorcery, enmity, strife<\/a>, jealousy<\/a>, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you<\/a>, as I warned you before, that those who do such things will not inherit the kingdom of God [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

The Greek was: \u03b5\u1f30<\/a> \u03b4\u1f72<\/a>, But if<\/i>, \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9\u1fbf<\/a>, by the Spirit<\/i>, \u1f04\u03b3\u03b5\u03c3\u03b8\u03b5<\/a>, you are led<\/i>. I want to pause here because I’ve misunderstood this clause while I thought walking by the Spirit was my work rather than a result of the freedom for which Christ<\/a> has set us free<\/i>; namely, the new man led by the Spirit of God.2<\/sup><\/a> I thought \u03b5\u1f30<\/a>, if<\/i>, cast doubt on the new man walking by the Spirit, which is embarrassing since I have sufficient philosophical background to recognize the antecedent<\/a> of a conditional statement<\/a>. <\/span><\/p>\n

When Paul wrote \u03b5\u1f30<\/a> \u03b4\u1f72<\/a>, \u201cBut if,\u201d \u1f43<\/a> \u03bf\u1f50<\/a> \u03b8\u1f73\u03bb\u03c9<\/a>, \u201cthat not I want,\u201d [\u1f10\u03b3\u1f7c<\/a>] \u03c4\u03bf\u1fe6\u03c4\u03bf<\/a> \u03c0\u03bf\u03b9\u1ff6<\/a>, \u201cI this do\u201d (ESV: Now if I do what I do not want<\/i>3<\/sup><\/a>), it was not to cast doubt on a previously stated fact: For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate<\/i>.4<\/sup><\/a> Rather, it was to highlight the consequent<\/a> of that<\/i> fact: it is no longer I who do it, but<\/a> sin that dwells within me<\/i>.5<\/sup><\/a> Likewise, \u201cBut if by the Spirit you are led\u201d does not cast doubt on the fact that the new man is led by the Spirit of God. Rather, it highlights the consequent of that<\/i> fact: you are not under the law<\/i>.6<\/sup><\/a><\/span><\/p>\n

The Greek was: \u03bf\u1f50\u03ba<\/a> \u1f10\u03c3\u03c4\u1f72<\/a> \u1f51\u03c0\u1f78<\/a> \u03bd\u1f79\u03bc\u03bf\u03bd<\/a>; literally, \u201cnot you are under (or, under the authority of) law.\u201d The old man (\u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>), which belongs to your former manner of life and is corrupt through deceitful desires<\/i>,7<\/sup><\/a> ignores everything else that was written to pounce on this, saying, \u201cO goody, now I can do whatever I<\/i> want!\u201d This is a perfect opportunity \u1f00\u03c0\u03bf\u03b8\u1f73\u03c3\u03b8\u03b1\u03b9<\/a> \u1f51\u03bc\u1fb6\u03c2<\/a>; literally, \u201cto lay aside you,\u201d \u03ba\u03b1\u03c4\u1f70<\/a> \u03c4\u1f74\u03bd<\/a> \u03c0\u03c1\u03bf\u03c4\u1f73\u03c1\u03b1\u03bd<\/a> \u1f00\u03bd\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u1f74\u03bd<\/a>, \u201cin regard to the first (or, former) behavior (or, conduct, or, way of life),\u201d \u03c4\u1f78\u03bd<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd<\/a>, \u201cthe old man (or, human).\u201d8<\/sup><\/a> So, \u201cto lay aside<\/a> you<\/a> in regard to the former way of life, the old man.\u201d<\/span><\/p>\n

Paul had already characterized the behavior, conduct or way of life of the old man as how Gentiles<\/i> walk (Ephesians 4:17-19 ESV):<\/span><\/p>\n

Now this I say and testify in the Lord, that you must no longer walk as the Gentiles<\/a> do, in the futility of their minds [Table<\/a>]<\/em>. They are darkened<\/a> in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table<\/a>]<\/em>. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.<\/span><\/span><\/p><\/blockquote>\n

The translation you must…walk<\/i> treats the verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03bd<\/a> as a 2nd<\/sup> person plural form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a> in the imperative mood<\/a>. It is actually an infinitive in the present tense: \u201cto walk.\u201d The plural pronoun \u1f51\u03bc\u1fb6\u03c2<\/a> precedes \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03bd<\/a> but is not the subject of this clause: \u1f51\u03bc\u1fb6\u03c2<\/a> is in the accusative case<\/a> and is most likely the direct object of the verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03bd<\/a>. In Romans 16:25a (ESV) for instance, Now to him who is able to strengthen you<\/i>, the phrase to strengthen you<\/i> was \u1f51\u03bc\u1fb6\u03c2<\/a> \u03c3\u03c4\u03b7\u03c1\u1f77\u03be\u03b1\u03b9<\/a>, an infinitive form of \u03c3\u03c4\u03b7\u03c1\u03af\u03b6\u03c9<\/a> in the aorist tense<\/a> (Interlinear Bible<\/a>: you to strengthen<\/i>). Granted, to walk you<\/i> wouldn’t sound right in English, though it may be closer to the actual meaning. The Interlinear Bible<\/a> rendered Ephesians 4:17, This therefore I say and testify in [the] Lord No longer [are] you to walk as also the Gentiles are walking in [the] futility of the mind of them<\/i>. Here the verb of being [are]<\/i> was added to make the English flow better. <\/span><\/p>\n

I resist the idea, however, that Paul used \u1f10\u03bd<\/a> \u03ba\u03c5\u03c1\u1f77\u1ff3<\/a> (in the Lord<\/i>) like an oath to bolster his testifying. It seems more likely he testified that \u201cin the Lord no longer [are] you to walk as also the Gentiles walk in futility of their minds\u201d (\u03bd\u03bf\u1f78\u03c2<\/a>, a genitive singular form of \u03bd\u03bf\u1fe6\u03c2<\/a>; e.g.<\/i>, \u201ctheir own intention\u201d). Whether Paul and the Holy Spirit intended this as a rule to obey or an outcome of [being] \u1f10\u03bd<\/a> \u03ba\u03c5\u03c1\u1f77\u1ff3<\/a> may be an open question, but I favor the latter. <\/span><\/p>\n

In the received text (Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>) the adjective \u03bb\u03bf\u03b9\u03c0\u03b1<\/a>, a plural form of \u03bb\u03bf\u03b9\u03c0\u03cc\u03c2<\/a>, was interposed between the<\/i> (\u03c4\u1f70<\/a>) and Gentiles<\/i> (\u1f14\u03b8\u03bd\u03b7<\/a>) (KJV: the other Gentiles<\/i>) [Table<\/a>]. It is absent from the critical text (NET Parallel Greek<\/a> and NA28<\/sup><\/a>). The critical text enjoys the cachet of being closer to the original text, but the editors trust their methods enough to remove words, phrases and clauses from the received text. Textus Receptus Bibles<\/a> online offers several opportunities to compare the received texts to the current version of the critical text.<\/span><\/p>\n

I wondered if Paul would have called Gentiles the other Gentiles<\/i> in this context. It implies that the Ephesians were also Gentiles<\/i> despite his previous address to them: Paul, an apostle of Christ Jesus by the will of God, To the saints <\/i>(\u03c4\u03bf\u1fd6\u03c2<\/a> \u1f01\u03b3\u1f77\u03bf\u03b9\u03c2<\/a>) who are in Ephesus, and are faithful in Christ Jesus<\/i>.9<\/sup><\/a> I do not want you to be unaware, brothers<\/i>, he wrote the Romans, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles<\/i>10<\/sup><\/a> (\u1f10\u03bd<\/a> \u03c4\u03bf\u1fd6\u03c2<\/a> \u03bb\u03bf\u03b9\u03c0\u03bf\u1fd6\u03c2<\/a> \u1f14\u03b8\u03bd\u03b5\u03c3\u03b9\u03bd<\/a>). He had previously addressed them: To all those in Rome who are loved by God and called to be saints <\/i>(\u03ba\u03bb\u03b7\u03c4\u03bf\u1fd6\u03c2<\/a> \u1f01\u03b3\u1f77\u03bf\u03b9\u03c2<\/a>).11<\/sup><\/a> <\/span><\/p>\n

The plural the Gentiles<\/i> (\u03c4\u1f70<\/a> \u1f14\u03b8\u03bd\u03b7<\/a>) followed by the verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6<\/a> (ESV: do<\/i>), a 3rd<\/sup> person singular form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>, seems to render the Gentiles<\/i> of Ephesians 4:17 as something more conceptual than actual <\/i>(plural Gentiles engaged in singular activity). This is not to say that there were no actual Gentiles who behaved as Paul described, but that Paul, when writing about actual Gentiles, was well aware of the variety of Gentile behaviors, including doing what the law requires<\/i> (Romans 2:12-16 ESV).<\/span><\/p>\n

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the<\/a> law who are righteous (\u03b4\u1f77\u03ba\u03b1\u03b9\u03bf\u03b9<\/a>, a form of \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2<\/a>)<\/em> before God, but the doers of the<\/a> law who will be justified (\u03b4\u03b9\u03ba\u03b1\u03b9\u03c9\u03b8\u1f75\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9<\/a>, a form of \u03b4\u03b9\u03ba\u03b1\u03b9\u03cc\u03c9<\/a>) [Table<\/a>]<\/em>. For when Gentiles (\u1f14\u03b8\u03bd\u03b7<\/a>, a plural form of \u1f14\u03b8\u03bd\u03bf\u03c2<\/a>)<\/em>, who do not have the law, by nature do<\/a> what the law requires, they are a law to themselves, even though they do not have the law [Table<\/a>]<\/em>. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.<\/span><\/span><\/p><\/blockquote>\n

So what concept do Paul’s conceptual Gentiles<\/i> of Ephesians 4:17 embody? It is evident by what follows that they<\/i> were the old man entangled in a yoke of slavery to sin. They were in the flesh<\/a><\/i>.<\/span><\/p>\n\n\n\n\n
\n

The Walk (do<\/i>ing) of the Gentiles (Ephesians 4:18, 19 ESV)<\/span><\/span><\/p>\n<\/td>\n

\n

The Works of the Flesh (Galatians 5:19-21a ESV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

They are darkened<\/a> in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table<\/a>]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.<\/span><\/span><\/p>\n<\/td>\n

\n

Now the works of the flesh are evident<\/a>: sexual immorality<\/a> (\u03c0\u03bf\u03c1\u03bd\u03b5\u1f77\u03b1<\/a>), impurity, sensuality, idolatry<\/a>, sorcery, enmity, strife<\/a>, jealousy<\/a>, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these\u00a0[Table<\/a>].<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

But Gentiles were not without hope (Galatians 3:7-9 ESV):<\/span><\/p>\n

Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify (\u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u1fd6<\/a>, a form of \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2<\/a>)<\/em> the Gentiles (\u03c4\u1f70<\/a> \u1f14\u03b8\u03bd\u03b7<\/a>)<\/em> by faith, preached the gospel beforehand to Abraham, saying, \u201cIn you shall all the nations (\u03c0\u1f71\u03bd\u03c4\u03b1<\/a> \u03c4\u1f70<\/a> \u1f14\u03b8\u03bd\u03b7<\/a>)<\/em> be blessed.\u201d So then, those who are of faith are blessed along with Abraham, the man of faith.<\/span><\/span><\/p><\/blockquote>\n

The phrase \u03bf\u1f31<\/a> \u1f10\u03ba<\/a> \u03c0\u1f77\u03c3\u03c4\u03b5\u03c9\u03c2<\/a> occurs twice above: (v. 7) those of faith<\/i>, and (v. 9) those who are of faith<\/i>. These are the new man<\/i>, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God<\/i>;12<\/sup><\/a> the new self, created after the likeness of God in true righteousness and holiness<\/i>;13<\/sup><\/a> the saints who<\/i>…are faithful in Christ Jesus<\/i>;14<\/sup><\/a> we who For our freedom Christ<\/a> has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again<\/i>.15<\/sup><\/a> As Jesus said to Nicodemus: Do not marvel that I said to you, \u2018You must be born again\u2019<\/i>;16<\/sup><\/a> literally, \u03b4\u03b5\u1fd6<\/a>, \u201cit is necessary,\u201d \u1f51\u03bc\u1fb6\u03c2<\/a> \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9<\/a>, \u201cyou [plural] to be born<\/a>,\u201d \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd<\/a>, \u201cfrom above\u201d (e.g.<\/i>, by the Spirit of God<\/a>). <\/span><\/p>\n

The conceptual Gentiles<\/i> Paul described had yet to receive<\/i>17<\/sup><\/a> The true light, which gives light to everyone<\/i>.18<\/sup><\/a> They had not yet believed in his name<\/i>.19<\/sup><\/a> But that is insufficient to invalidate Jesus’ promise to draw all to Himself<\/a>. Christ redeemed us<\/i>,20<\/sup><\/a> Paul wrote the Galatians, so that in Christ Jesus the blessing of Abraham might come to the Gentiles<\/i> (\u03c4\u1f70<\/a> \u1f14\u03b8\u03bd\u03b7<\/a>), so that we might receive the promised Spirit through faith<\/i> (\u03b4\u03b9\u1f70<\/a> \u03c4\u1fc6\u03c2<\/a> \u03c0\u1f77\u03c3\u03c4\u03b5\u03c9\u03c2<\/a>).21<\/sup><\/a> So faith comes from hearing, and hearing through the word of Christ<\/a><\/i>.22<\/sup><\/a><\/span><\/p>\n

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For \u201ceveryone who calls on the name of the Lord will be saved.\u201d<\/span><\/span><\/p>\n

How then will they call on him in whom they have not believed? And how are they to believe<\/a> in him of whom they have never heard? And how are they to hear<\/a> without someone preaching? And how are they to preach<\/a> unless they are sent? As it is written, \u201cHow beautiful are the feet of those who preach23<\/sup><\/a><\/em> the good news!\u201d [Table<\/a>]24<\/sup><\/a><\/em><\/span><\/span><\/p><\/blockquote>\n

For by grace you have been saved through faith<\/a>. And this is not your own doing<\/a>; it is the gift of God <\/i>[Table<\/a>], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them<\/i>.25<\/sup><\/a><\/span><\/p>\n

The verb \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u1f75\u03c3\u03c9\u03bc\u03b5\u03bd<\/a> (ESV: we should walk<\/i>), a 1st<\/sup> person plural form of \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03ad\u03c9<\/a>, is in the subjunctive mood<\/a> and aorist tense<\/a>. It follows the conjunction \u1f35\u03bd\u03b1<\/a> (ESV: that<\/i>). This is a purpose or result clause: <\/span><\/p>\n

if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.<\/span><\/span><\/em><\/p>\n

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time.26<\/sup><\/a> <\/span><\/span><\/em><\/p><\/blockquote>\n

<\/a>In other words, \u201cwe walk in\u201d the good works, which God prepared beforehand<\/i>, at some point in time undesignated by Paul’s statement of fact. I want to return again now to But if you are led by the Spirit, you are not under the law<\/i>.27<\/sup><\/a> <\/span><\/p>\n

I hope it is clear that everyone born of Adam has an old man, enslaved to the flesh, pursuing its desires. That is who you are before you turn to faith in Christ. I hope it is clear how to become a new man born of the Spirit of God and led by the Spirit of God by changing your mind<\/a> about Jesus (\u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1<\/a>) and believing<\/a> Him. I hope it is clear that He wants<\/a> this for you and is drawing<\/a> you to Himself. I’ll continue to consider what Paul meant by \u1f51\u03c0\u1f78<\/a> \u03bd\u1f79\u03bc\u03bf\u03bd<\/a> (ESV: under the law<\/i>).<\/span><\/p>\n

He wrote elsewhere (Romans 7:1-6 ESV): <\/span><\/p>\n

Or do you not know, brothers\u2014for I am speaking to those who know the law\u2014that the law is binding (\u03ba\u03c5\u03c1\u03b9\u03b5\u1f7b\u03b5\u03b9<\/a>, a form of \u03ba\u03c5\u03c1\u03b9\u03b5\u03cd\u03c9<\/a>)<\/em> on a person only as long as he lives? For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.<\/span><\/span><\/p>\n

Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members lo bear fruit for death. But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.<\/span><\/span><\/p><\/blockquote>\n

I’ll focus first on a married woman<\/i>. The Greek was: \u1f21<\/a> \u03b3\u1f70\u03c1<\/a>, For a<\/i>, \u1f55\u03c0\u03b1\u03bd\u03b4\u03c1\u03bf\u03c2<\/a> \u03b3\u03c5\u03bd\u1f74<\/a>, married woman<\/i>. Yes, \u1f55\u03c0\u03b1\u03bd\u03b4\u03c1\u03bf\u03c2<\/a> can mean married<\/i>, but in this context it may be more appropriate to understand it as: \u201cFor a subject-to-the-authority-of-a-husband woman,\u201d or \u201cFor an under-a-man\u2019s-authority woman.\u201d The Greek continued: \u03c4\u1ff7<\/a> \u03b6\u1ff6\u03bd\u03c4\u03b9<\/a> \u1f00\u03bd\u03b4\u03c1\u1f76<\/a>, \u201cby the life of husband (or, of man),\u201d \u03b4\u1f73\u03b4\u03b5\u03c4\u03b1\u03b9<\/a> \u03bd\u1f79\u03bc\u1ff3<\/a>, is bound by law<\/i>. The ESV translation of \u03b4\u1f73\u03b4\u03b5\u03c4\u03b1\u03b9<\/a>, is bound<\/i>, sounds right if this were a passive form of \u03b4\u03ad\u03c9<\/a>. The Koine Greek Lexicon actually lists a richer meaning for the middle\/passive voice: \u201cto lack, miss, stand in need of a person or thing; to be less, short (e.g., Quadratus says, “19\u00bd years” as “20 years less 6 months”); to be in want or need; to be necessary; to ask for a thing from a person; to plead, pray, beseech, beg.\u201d In other words, \u201cFor a subject-to-the-authority-of-a-husband woman by the life of husband stands in need by law.\u201d<\/span><\/p>\n

Paul may have had a very specific \u201csubject-to-the-authority-of-a-husband woman\u201d in mind here. Peter had held up Sarah as an example for wives<\/i><\/a> (\u03b3\u03c5\u03bd\u03b1\u1fd6\u03ba\u03b5\u03c2<\/a>): as Sarah obeyed Abraham, calling him lord<\/i>, he wrote.28<\/sup><\/a> Her story serves to illustrate Paul’s point (Genesis 12:11-13 ESV). <\/span><\/p>\n

When [Abram]<\/em> was about to enter Egypt, he said to Sarai his wife, \u201cI know that you are a woman beautiful in appearance [Table<\/a>]<\/em>, and when the Egyptians see you, they will say, \u2018This is his wife.\u2019 Then they will kill me, but they will let you live [Table<\/a>]<\/em>. Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake\u201d [Table<\/a>]<\/em>. <\/span><\/span><\/p><\/blockquote>\n

Paul continued (Romans 7:3a ESV):<\/span><\/p>\n

Accordingly, she will be called an adulteress if she lives (\u03b3\u1f73\u03bd\u03b7\u03c4\u03b1\u03b9<\/a>, a form of \u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9<\/a>)<\/em> with another man while her husband is alive.<\/span><\/span><\/p><\/blockquote>\n

Sarai apparently obeyed Abram without protest as events transpired according to his word (Genesis 12:14-16a ESV).<\/span><\/p>\n

When Abram entered Egypt, the Egyptians saw that the woman was very beautiful [Table<\/a>]<\/em>. And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh\u2019s house [Table<\/a>]<\/em>. And for her sake he dealt well with Abram… [Table<\/a>]<\/em><\/span><\/span><\/p><\/blockquote>\n

Paul had already explained why Sarai wouldn’t be called an adulteress<\/i> (Romans 5:12, 13 ESV):<\/span><\/p>\n

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned\u2014for sin indeed was in the world before the law was given, but sin is not counted where there is no law.<\/span><\/span><\/p><\/blockquote>\n

My point (and Paul’s possibly) is that obeying the law of her husband Abram made it impossible for Sarai to obey the law, which came 430 years afterward<\/i>:29<\/sup><\/a> \u201cYou shall not commit adultery.\u201d<\/i>30<\/sup><\/a> In other words, under the law<\/i> of her husband Sarai was like Those who are in the flesh<\/i> [who] cannot please God<\/i>.31<\/sup><\/a> But if her husband dies<\/i>, Paul continued, she is free from that law <\/i>(\u1f10\u03bb\u03b5\u03c5\u03b8\u1f73\u03c1\u03b1<\/a> \u1f10\u03c3\u03c4\u1f76\u03bd<\/a> \u1f00\u03c0\u1f78<\/a> \u03c4\u03bf\u1fe6<\/a> \u03bd\u1f79\u03bc\u03bf\u03c5<\/a>), and if she marries another man she is not an adulteress<\/i>.32<\/sup><\/a><\/span><\/p>\n

By all appearances, Abram didn’t free Sarai by dying. The story of Abram\/Abraham and Sarai\/Sarah is about God’s faithfulness to them, growing their faith in Him (and their faithfulness to Him) by his own love and grace throughout their lives (before the law was given). The writer of Hebrews summarized the outcome of Abraham’s faith (Hebrews 11:17-19 ESV):<\/span><\/p>\n

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, \u201cThrough Isaac shall your offspring be named.\u201d He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.<\/span><\/span><\/p><\/blockquote>\n

So I assume that in the end Sarah was released from Abram’s fearful<\/a> and Abraham’s prejudiced<\/a> commandment, and that she, too, was enabled to live faithfully, both to her husband and to God. None of this is to say that the response Sarai\/Sarah had to the predicament Abram\/Abraham put her in isn’t endearing, romantic and sexy to the heart of man. It is to say that what is endearing, romantic or sexy to the heart of man is not necessarily, for those reasons alone, synonymous with the righteousness of God<\/a>, the gift of righteousness<\/a>.<\/span><\/p>\n

Likewise, my brothers<\/i>, Paul continued, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God<\/i>.33<\/sup><\/a> By all appearances, the plural you<\/i> (\u1f51\u03bc\u03b5\u1fd6\u03c2<\/a>), to whom Paul wrote, didn’t die. He expected them to be alive to hear or to read his letter, in which was already written (Romans 6:6-11 ESV):<\/span><\/p>\n

We know that our old self (\u1f41<\/a> \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03c2<\/a> \u1f21\u03bc\u1ff6\u03bd<\/a> \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2<\/a>, aka <\/em>our old man<\/a>)<\/em> was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved (\u03b4\u03bf\u03c5\u03bb\u03b5\u1f7b\u03b5\u03b9\u03bd<\/a>)<\/em> to sin. For one who has died has been set free (\u03b4\u03b5\u03b4\u03b9\u03ba\u03b1\u1f77\u03c9\u03c4\u03b1\u03b9<\/a>, a form of \u03b4\u03b9\u03ba\u03b1\u03b9\u03cc\u03c9<\/a>)<\/em> from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves<\/a> dead to sin and alive to God in Christ Jesus<\/a> [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

The phrase you<\/i>…must consider yourselves<\/i> was \u1f51\u03bc\u03b5\u1fd6\u03c2<\/a> \u03bb\u03bf\u03b3\u1f77\u03b6\u03b5\u03c3\u03b8\u03b5<\/a> \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2<\/a>. It is clearly a truth to believe rather than a work to achieve. The work was accomplished by Christ: all of us who have been baptized into Christ Jesus were baptized into his death<\/i>34<\/sup><\/a>…the life he lives he lives to God. So you also<\/i>…consider yourselves<\/a> dead to sin and alive to God in Christ Jesus <\/i>[Table<\/a>].35<\/sup><\/a> Translating \u03bb\u03bf\u03b3\u1f77\u03b6\u03b5\u03c3\u03b8\u03b5<\/a> as an imperative form of \u03bb\u03bf\u03b3\u03af\u03b6\u03bf\u03bc\u03b1\u03b9<\/a> rather than as a statement of fact in the indicative mood was unnecessary. And \u03bb\u03bf\u03b3\u1f77\u03b6\u03b5\u03c3\u03b8\u03b5<\/a> is the only 2nd<\/sup> person plural form of \u03bb\u03bf\u03b3\u03af\u03b6\u03bf\u03bc\u03b1\u03b9<\/a> in the present tense listed in the Koine Greek Lexicon online.<\/span><\/p>\n

Once the old self<\/i> has been crucified with Christ, you<\/i> (\u1f51\u03bc\u03b5\u1fd6\u03c2<\/a>), the new self, created after the likeness of God in true righteousness and holiness<\/i>,36<\/sup><\/a> also have died to the law through the body of Christ<\/i>37<\/sup><\/a> and are free to serve in the new way of the Spirit and not in the old way of the written code<\/i>.38<\/sup><\/a> For our freedom Christ<\/a> has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again<\/i>.39<\/sup><\/a> <\/span><\/p>\n

For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death<\/i>.40<\/sup><\/a> The Greek was: \u1f45\u03c4\u03b5<\/a> \u03b3\u1f70\u03c1<\/a>, \u201cFor when,\u201d \u1f26\u03bc\u03b5\u03bd<\/a>, \u201cwe were,\u201d \u1f10\u03bd<\/a> \u03c4\u1fc7<\/a> \u03c3\u03b1\u03c1\u03ba\u1f77<\/a>, \u201cin the flesh,\u201d \u03c4\u1f70<\/a> \u03c0\u03b1\u03b8\u1f75\u03bc\u03b1\u03c4\u03b1<\/a> \u03c4\u1ff6\u03bd<\/a> \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u1ff6\u03bd<\/a>, \u201cthe sufferings (or misfortunes, or passions) of sin,\u201d \u03c4\u1f70<\/a> \u03b4\u03b9\u1f70<\/a> \u03c4\u03bf\u1fe6<\/a> \u03bd\u1f79\u03bc\u03bf\u03c5<\/a>, \u201cthrough the law,\u201d \u1f10\u03bd\u03b7\u03c1\u03b3\u03b5\u1fd6\u03c4\u03bf<\/a>, \u201cwere continually41<\/sup><\/a> active.\u201d This is what Paul meant by the phrase under the law<\/i>42<\/sup><\/a> (\u1f51\u03c0\u1f78<\/a> \u03bd\u1f79\u03bc\u03bf\u03bd<\/a>). For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin<\/i>.43<\/sup><\/a> <\/span><\/p>\n

<\/a>This knowledge is more than an intellectual awareness of sin, specified by law as that which is unlawful (Romans 7:7-13 ESV).<\/span><\/p>\n

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin<\/a>. For I would not have known what it is to covet if the law had not said, \u201cYou shall not covet<\/a>.\u201d But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness<\/a>. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died<\/a>. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.<\/span><\/span><\/p>\n

Did that which is good, then, bring<\/a> death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

But if you are led by the Spirit<\/i>, Paul explained another of the better promises<\/i><\/a> of the new covenant, you are not under the law<\/i>.44<\/sup><\/a> Why then the law?<\/i>45<\/sup><\/a> he asked. I’ll pick this up in another essay.<\/span><\/p>\n

<\/a>According to a note (14<\/a>) in the NET, Paul quoted from Joel 2:32 in Romans 10:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.<\/span><\/p>\n\n\n\n\n\n\n
\n

Romans 10:13 (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Joel 2:32a (Septuagint BLB) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Joel 3:5a (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u03c0\u1fb6\u03c2 \u03b3\u1f70\u03c1<\/a><\/b> \u1f43\u03c2 \u1f02\u03bd \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u1f73\u03c3\u03b7\u03c4\u03b1\u03b9 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9<\/span><\/span><\/p>\n<\/td>\n

\n

\u03ba\u03b1\u1f76<\/a> \u1f14\u03c3\u03c4\u03b1\u03b9<\/a><\/b> \u03c0\u1fb6\u03c2 \u1f43\u03c2 \u1f02\u03bd \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u1f73\u03c3\u03b7\u03c4\u03b1\u03b9 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9<\/span><\/span><\/p>\n<\/td>\n

\n

\u03ba\u03b1\u1f76<\/a> \u1f14\u03c3\u03c4\u03b1\u03b9<\/a><\/b>, \u03c0\u1fb6\u03c2, \u1f43\u03c2 \u1f02\u03bd \u1f10\u03c0\u03b9\u03ba\u03b1\u03bb\u1f73\u03c3\u03b7\u03c4\u03b1\u03b9 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u039a\u03c5\u03c1\u1f77\u03bf\u03c5, \u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c4\u03b1\u03b9<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Romans 10:13 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Joel 2:32a (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Joel 3:5a (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

For<\/b> everyone who calls on the name of the Lord will be saved.<\/span><\/span><\/p>\n<\/td>\n

\n

And it shall be<\/b>, everyone who calls on the name of the Lord shall be saved,<\/span><\/span><\/p>\n<\/td>\n

\n

And it shall come to pass [that]<\/b> whosoever shall call on the name of the Lord shall be saved:<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

<\/a>According to a note (18<\/a>) in the NET, Paul quoted from Isaiah 52:7 and Nahum 1:15 in Romans 10:15. Tables comparing the Greek of Paul’s quotation from the critical text and the received text with that of the Septuagint follow.<\/span><\/p>\n\n\n\n\n\n\n
\n

Romans 10:15b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (Septuagint BLB) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u1f61\u03c2 \u1f61\u03c1\u03b1\u1fd6\u03bf\u03b9<\/a> \u03bf\u1f31<\/a><\/b> \u03c0\u1f79\u03b4\u03b5\u03c2 \u03c4\u1ff6\u03bd<\/a> \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03c9\u03bd<\/a> [\u03c4\u1f70<\/a>]<\/b> \u1f00\u03b3\u03b1\u03b8\u1f71<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f61\u03c2 \u1f65\u03c1\u03b1<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1ff6\u03bd<\/a> \u1f40\u03c1\u1f73\u03c9\u03bd<\/a> \u1f61\u03c2<\/a><\/b> \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u1f00\u03ba\u03bf\u1f74\u03bd<\/a> \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03c2<\/a> \u1f61\u03c2<\/a> \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2<\/a><\/b> \u1f00\u03b3\u03b1\u03b8\u1f71<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f61\u03c2 \u1f65\u03c1\u03b1<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1ff6\u03bd<\/a> \u1f40\u03c1\u1f73\u03c9\u03bd<\/a>, \u1f61\u03c2<\/a><\/b> \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u1f00\u03ba\u03bf\u1f74\u03bd<\/a> \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03c2<\/a>, \u1f61\u03c2<\/a> \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2<\/a> <\/b>\u1f00\u03b3\u03b1\u03b8\u1f71<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Romans 10:15b (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u201cHow timely is the arrival of those who proclaim the good news.\u201d<\/span><\/span><\/p>\n<\/td>\n

\n

like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,<\/span><\/span><\/p>\n<\/td>\n

\n

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

Romans 10:15b (Stephanus Textus Receptus)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (Septuagint BLB) Table<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u03c9\u03c2 \u03c9\u03c1\u03b1\u03b9\u03bf\u03b9<\/a> \u03bf\u03b9<\/a><\/b> \u03c0\u03bf\u03b4\u03b5\u03c2 \u03c4\u03c9\u03bd<\/a> \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd<\/a> \u03b5\u03b9\u03c1\u03b7\u03bd\u03b7\u03bd<\/a> \u03c4\u03c9\u03bd<\/a> \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd<\/a> \u03c4\u03b1<\/a><\/b> \u03b1\u03b3\u03b1\u03b8\u03b1<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f61\u03c2 \u1f65\u03c1\u03b1<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1ff6\u03bd<\/a> \u1f40\u03c1\u1f73\u03c9\u03bd<\/a> \u1f61\u03c2<\/a><\/b> \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u1f00\u03ba\u03bf\u1f74\u03bd<\/a> \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03c2<\/a> \u1f61\u03c2<\/a> \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2<\/a><\/b> \u1f00\u03b3\u03b1\u03b8\u1f71<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f61\u03c2 \u1f65\u03c1\u03b1<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1ff6\u03bd<\/a> \u1f40\u03c1\u1f73\u03c9\u03bd<\/a>, \u1f61\u03c2<\/a><\/b> \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u1f00\u03ba\u03bf\u1f74\u03bd<\/a> \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03c2<\/a>, \u1f61\u03c2<\/a> \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2<\/a> <\/b>\u1f00\u03b3\u03b1\u03b8\u1f71<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Romans 10:15b (KJV)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Isaiah 52:27a (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!<\/span><\/span><\/p>\n<\/td>\n

\n

like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,<\/span><\/span><\/p>\n<\/td>\n

\n

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

Romans 10:15b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 1:15a (Septuagint BLB)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 2:1a (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u1f61\u03c2 \u1f61\u03c1\u03b1\u1fd6\u03bf\u03b9<\/a><\/b> \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03c4\u1ff6\u03bd<\/a> \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03c9\u03bd<\/a> [\u03c4\u1f70<\/a>]<\/b> \u1f00\u03b3\u03b1\u03b8\u1f71<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f30\u03b4\u03bf\u1f7a<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1f70<\/a> \u1f44\u03c1\u03b7<\/a><\/b> \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u03ba\u03b1\u1f76<\/a> \u1f00\u03c0\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2<\/a> \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd<\/a><\/b><\/span><\/span><\/p>\n<\/td>\n

\n

\u0399\u0394\u039f\u03a5<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1f70<\/a> \u1f44\u03c1\u03b7<\/a><\/b> \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u03ba\u03b1\u1f76<\/a> \u1f00\u03c0\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2<\/a> \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd<\/a><\/b><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Romans 10:15b (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 1:15a (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 2:1a (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u201cHow timely is the arrival of those who proclaim the good news.\u201d<\/span><\/span><\/p>\n<\/td>\n

\n

Behold, on the mountains are the feet of one who brings good tidings and who announces peace.<\/span><\/span><\/p>\n<\/td>\n

\n

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

Romans 10:15b (Stephanus Textus Receptus)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 1:15a (Septuagint BLB)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 2:1a (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u03c9\u03c2 \u03c9\u03c1\u03b1\u03b9\u03bf\u03b9<\/a> <\/b>\u03bf\u03b9 \u03c0\u03bf\u03b4\u03b5\u03c2 \u03c4\u03c9\u03bd<\/a> \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd<\/a> <\/b>\u03b5\u03b9\u03c1\u03b7\u03bd\u03b7\u03bd \u03c4\u03c9\u03bd<\/a> \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd<\/a> \u03c4\u03b1<\/a><\/b> \u03b1\u03b3\u03b1\u03b8\u03b1<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f30\u03b4\u03bf\u1f7a<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1f70<\/a> \u1f44\u03c1\u03b7<\/a><\/b> \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u03ba\u03b1\u1f76<\/a> \u1f00\u03c0\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2<\/a> <\/b>\u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd<\/span><\/span><\/p>\n<\/td>\n

\n

\u0399\u0394\u039f\u03a5<\/a> \u1f10\u03c0\u1f76<\/a> \u03c4\u1f70<\/a> \u1f44\u03c1\u03b7<\/a><\/b> \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5<\/a> \u03ba\u03b1\u1f76<\/a> \u1f00\u03c0\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2<\/a> <\/b>\u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Romans 10:15b (KJV)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 1:15a (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 2:1a (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!<\/span><\/span><\/p>\n<\/td>\n

\n

Behold, on the mountains are the feet of one who brings good tidings and who announces peace.<\/span><\/span><\/p>\n<\/td>\n

\n

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

A table comparing Nahum 1:15<\/a> in the Tanakh, KJV and NET, and a table comparing the Greek of Nahum 1:15<\/a> in the Septuagint (BLB and Elpenor) follow.<\/span><\/p>\n\n\n\n\n
\n

<\/a>Nahum 1:15 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 1:15 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 1:15 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.<\/span><\/span><\/td>\nBehold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.<\/span><\/span><\/td>\nLook! A herald is running on the mountains! A messenger is proclaiming deliverance: \u201cCelebrate your sacred festivals, O Judah! Fulfill your sacred vows to praise God! For never again will the wicked Assyrians invade you; they have been completely destroyed.\u201d<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Nahum 1:15 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 2:1 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f30\u03b4\u03bf\u1f7a \u1f10\u03c0\u1f76 \u03c4\u1f70 \u1f44\u03c1\u03b7 \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd \u1f11\u1f79\u03c1\u03c4\u03b1\u03b6\u03b5 \u0399\u03bf\u03c5\u03b4\u03b1 \u03c4\u1f70\u03c2 \u1f11\u03bf\u03c1\u03c4\u1f71\u03c2 \u03c3\u03bf\u03c5 \u1f00\u03c0\u1f79\u03b4\u03bf\u03c2 \u03c4\u1f70\u03c2 \u03b5\u1f50\u03c7\u1f71\u03c2 \u03c3\u03bf\u03c5 \u03b4\u03b9\u1f79\u03c4\u03b9 \u03bf\u1f50 \u03bc\u1f74 \u03c0\u03c1\u03bf\u03c3\u03b8\u1f75\u03c3\u03c9\u03c3\u03b9\u03bd \u1f14\u03c4\u03b9 \u03c4\u03bf\u1fe6 \u03b4\u03b9\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd \u03b4\u03b9\u1f70 \u03c3\u03bf\u1fe6 \u03b5\u1f30\u03c2 \u03c0\u03b1\u03bb\u03b1\u1f77\u03c9\u03c3\u03b9\u03bd \u03c3\u03c5\u03bd\u03c4\u03b5\u03c4\u1f73\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9 \u1f10\u03be\u1fc6\u03c1\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n\u0399\u0394\u039f\u03a5 \u1f10\u03c0\u1f76 \u03c4\u1f70 \u1f44\u03c1\u03b7 \u03bf\u1f31 \u03c0\u1f79\u03b4\u03b5\u03c2 \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u1f73\u03bd\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b1\u03b3\u03b3\u1f73\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 \u03b5\u1f30\u03c1\u1f75\u03bd\u03b7\u03bd\u0387 \u1f11\u1f79\u03c1\u03c4\u03b1\u03b6\u03b5, \u1fbf\u0399\u03bf\u1f7b\u03b4\u03b1, \u03c4\u1f70\u03c2 \u1f11\u03bf\u03c1\u03c4\u1f71\u03c2 \u03c3\u03bf\u03c5, \u1f00\u03c0\u1f79\u03b4\u03bf\u03c2 \u03c4\u1f70\u03c2 \u03b5\u1f50\u03c7\u1f71\u03c2 \u03c3\u03bf\u03c5, \u03b4\u03b9\u1f79\u03c4\u03b9 \u03bf\u1f50 \u03bc\u1f74 \u03c0\u03c1\u03bf\u03c3\u03b8\u1f75\u03c3\u03c9\u03c3\u03b9\u03bd \u1f14\u03c4\u03b9 \u03c4\u03bf\u1fe6 \u03b4\u03b9\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd \u03b4\u03b9\u1f70 \u03c3\u03bf\u1fe6 \u03b5\u1f30\u03c2 \u03c0\u03b1\u03bb\u03b1\u1f77\u03c9\u03c3\u03b9\u03bd. – \u03a3\u03c5\u03bd\u03c4\u03b5\u03c4\u1f73\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9, \u1f10\u03be\u1fc7\u03c1\u03c4\u03b1\u03b9<\/span><\/span><\/td>\n<\/tr>\n
\n

Nahum 1:15 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Nahum 2:1 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Behold, on the mountains are the feet of one who brings good tidings and who announces peace. Celebrate your feasts, O Ioudas; pay your vows, for they shall not add any longer to pass on to becoming old.<\/span><\/span><\/td>\nBehold upon the mountains the feet of him that brings glad tidings, and publishes peace! O Juda, keep thy feasts, pay thy vows: for they shall no more pass through thee to [thy] decay. It is all over with him, he has been removed,<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Exploration, Part 7<\/em><\/a><\/div>\n
Back to Romans, Part 20<\/em><\/a><\/div>\n
<\/div>\n
\n
\n

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

\n

2<\/sup><\/a> Exploration, Part 5<\/i><\/a><\/p>\n<\/div>\n

\n

3<\/sup><\/a> Romans 7:20a (ESV) Table<\/a><\/p>\n<\/div>\n

\n

4<\/sup><\/a> Romans 7:15 (ESV)<\/p>\n<\/div>\n

\n

5<\/sup><\/a> Romans 7:20b (ESV) Table<\/a><\/p>\n<\/div>\n

\n

6<\/sup><\/a> Galatians 5:18b (ESV)<\/p>\n<\/div>\n

\n

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

\n

8<\/sup><\/a> Ephesians 4:22a (NA28<\/sup><\/a>)<\/p>\n<\/div>\n

\n

9<\/sup><\/a> Ephesians 1:1 (ESV)<\/p>\n<\/div>\n

\n

10<\/sup><\/a> Romans 1:13 (ESV)<\/p>\n<\/div>\n

\n

11<\/sup><\/a> Romans 1:7a (ESV)<\/p>\n<\/div>\n

\n

12<\/sup><\/a> John 1:13 (ESV)<\/p>\n<\/div>\n

\n

13<\/sup><\/a> Ephesians 4:24b (ESV)<\/p>\n<\/div>\n

\n

14<\/sup><\/a> Ephesians 1:1b (ESV)<\/p>\n<\/div>\n

\n

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

\n

16<\/sup><\/a> John 3:7 (ESV) Here, again in Greek \u1f51\u03bc\u1fb6\u03c2<\/a> \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9<\/a>: the plural accusative you<\/em> is most likely the direct object of the passive infinitive verb to be born<\/em>, but \u201cit is necessary to be born you from above\u201d would be very awkward in English. \u201cIt is necessary [for] you to be born from above\u201d might suffice.<\/p>\n<\/div>\n

\n

17<\/sup><\/a> John 1:12a (ESV)<\/p>\n<\/div>\n

\n

18<\/sup><\/a> John 1:9a (ESV)<\/p>\n<\/div>\n

\n

19<\/sup><\/a> John 1:12b (ESV)<\/p>\n<\/div>\n

\n

20<\/sup><\/a> Galatians 3:13a (ESV) Table<\/a><\/p>\n<\/div>\n

\n

21<\/sup><\/a> Galatians 3:14 (ESV)<\/p>\n<\/div>\n

\n

22<\/sup><\/a> Romans 10:17 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

23<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c4\u03c9\u03bd<\/a> \u03b5\u03c5\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd<\/a> \u03b5\u03b9\u03c1\u03b7\u03bd\u03b7\u03bd<\/a> (KJV: the gospel of peace<\/i>) here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

\n

24<\/sup><\/a> Romans 10:12-17 (ESV)<\/p>\n<\/div>\n

\n

25<\/sup><\/a> Ephesians 2:8-10 (ESV)<\/p>\n<\/div>\n

\n

26<\/sup><\/a> From Verbal Moods: Subjunctive Mood<\/a> and Verb Tenses: Aorist Tense<\/a> respectively, Greek Verbs (Shorter Definitions)<\/a>, on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

\n

27<\/sup><\/a> Galatians 5:18 (ESV)<\/p>\n<\/div>\n

\n

28<\/sup><\/a> 1 Peter 3:6a (ESV)<\/p>\n<\/div>\n

\n

29<\/sup><\/a> Galatians 3:17a (ESV) Table<\/a> I was curious how Hammurabi’s Code of Laws<\/a> dealt with a wife’s adultery: \u201c143. If she has committed adultery, then she shall be executed by being thrown into the water.\u201d Then I was curious if there were any further developments in the dating of Hammurabi’s reign relative to the life of Abraham, and came across the following: \u201cFor many years, Abraham was believed to have lived at the same time as Hammurabi, king of Babylon. Later scholars would date Abraham to the period shortly before the reign of Hammurabi. However, the result of recent research is that the chronology of the ancient world is being redated. Hammurabi now appears to be a near contemporary of Moses instead of Abraham\u201d (From \u201cAbraham and the Chronology of Ancient Mesopotamia<\/a>\u201d by Matt McClellan<\/a> in Answers Research Journal<\/a> online.) This is a surprising enough conclusion<\/a> that I remain a little skeptical, but I’ll continue to consider the evidence as I hear more about it.<\/p>\n<\/div>\n

\n

30<\/sup><\/a> Exodus 20:14 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

31<\/sup><\/a> Romans 8:8 (ESV)<\/p>\n<\/div>\n

\n

32<\/sup><\/a> Romans 7:3b (ESV)<\/p>\n<\/div>\n

\n

33<\/sup><\/a> Romans 7:4 (ESV)<\/p>\n<\/div>\n

\n

34<\/sup><\/a> Romans 6:3b (ESV)<\/p>\n<\/div>\n

\n

35<\/sup><\/a> Romans 6:10b, 11 (ESV)<\/p>\n<\/div>\n

\n

36<\/sup><\/a> Ephesians 4:24b (ESV)<\/p>\n<\/div>\n

\n

37<\/sup><\/a> Romans 7:4a (ESV)<\/p>\n<\/div>\n

\n

38<\/sup><\/a> Romans 7:6b (ESV)<\/p>\n<\/div>\n

\n

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

\n

40<\/sup><\/a> Romans 7:5 (ESV)<\/p>\n<\/div>\n

\n

41<\/sup><\/a> \u201cThe imperfect tense shows continuous or linear type of action just like the present tense. It always indicates an action continually or repeatedly happening in past time. It portrays the action as going on for some extended period of time in the past.\u201d From Verb Tenses: Imperfect Tense<\/a>, Greek Verbs (Shorter Definitions)<\/a>, on Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

\n

42<\/sup><\/a> Galatians 5:18b (ESV)<\/p>\n<\/div>\n

\n

43<\/sup><\/a> Romans 3:20 (ESV)<\/p>\n<\/div>\n

\n

44<\/sup><\/a> Galatians 5:18 (ESV)<\/p>\n<\/div>\n

\n

45<\/sup><\/a> Galatians 3:19a (ESV)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Paul continued to describe the freedom for which Christ has set us free1 (Galatians 5:18-21 ESV). But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality … 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":[5881,6403,1245,1283,706,6407,5920,3608,123,6410,6411,487,6419,6408,6349,2063,6402,413,6413,5877,351,1843,6409,2038,3026,6404,6405,6412,1057,6420,6406,6415,6417,6416,261,884,6414,791,4096,1148,6418,3573],"class_list":["post-25810","post","type-post","status-publish","format-standard","hentry","category-explorations","category-section-seven","tag-1-peter-36","tag-ephesians-11","tag-ephesians-28-10","tag-ephesians-417","tag-ephesians-417-19","tag-ephesians-418-19","tag-ephesians-422","tag-ephesians-424","tag-exodus-2014","tag-galatians-313","tag-galatians-314","tag-galatians-317","tag-galatians-319","tag-galatians-37-9","tag-galatians-51","tag-galatians-518","tag-galatians-518-21","tag-galatians-519-21","tag-genesis-1211-13","tag-genesis-1214-16","tag-hebrews-1117-19","tag-john-113","tag-john-19","tag-john-112","tag-john-37","tag-romans-113","tag-romans-17","tag-romans-1012-17","tag-romans-1017","tag-romans-1625","tag-romans-212-16","tag-romans-512-13","tag-romans-610-11","tag-romans-66-11","tag-romans-71-6","tag-romans-720","tag-romans-73","tag-romans-74","tag-romans-75","tag-romans-76","tag-romans-77-13","tag-romans-88"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25810","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=25810"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25810\/revisions"}],"predecessor-version":[{"id":27750,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/25810\/revisions\/27750"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=25810"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=25810"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=25810"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}