{"id":26226,"date":"2025-03-11T08:50:09","date_gmt":"2025-03-11T13:50:09","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=26226"},"modified":"2025-05-08T14:05:23","modified_gmt":"2025-05-08T19:05:23","slug":"exploration-part-9","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=26226","title":{"rendered":"Exploration, Part 9"},"content":{"rendered":"

For our freedom Christ<\/a> has us set free<\/i>.1<\/sup><\/a> Jesus promised this freedom from slavery to sin<\/a>: I<\/a> will ask the Father, and he will give you another Helper, to be<\/a> with you forever, even the Spirit of truth<\/i>2<\/sup><\/a>…the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I<\/a> have said to you<\/i>.3<\/sup><\/a> I will not leave you as orphans; I will come to you<\/i>.4<\/sup><\/a> If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make<\/a> our home with him<\/i>.5<\/sup><\/a> [T]herefore you stand firm and cannot entangle yourselves in a yoke of slavery again<\/i>.6<\/sup><\/a> <\/span><\/p>\n

Why? The fruit<\/i> (\u1f41<\/a> \u03ba\u03b1\u03c1\u03c0\u1f78\u03c2<\/a>) or \u201cresult\u201d of this freedom<\/a>\u2014which is God the Father, God the Son, God the Holy Spirit taking up residence within us\u2014is (Galatians 5:22b, 23 ESV): <\/span><\/p>\n

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness<\/a>, self-control; against such things there is no law [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

One who experiences his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control like a spring of water welling up to eternal life<\/i>,7<\/sup><\/a> recognizes the source of this fruit (result). The Spirit’s result is mine only in that sense that he who is joined to the Lord becomes one spirit with him<\/i>.8<\/sup><\/a> This is why Jesus could promise (Matthew 5:48 EXP8<\/a>):<\/span><\/p>\n

You will be perfect, therefore, as<\/a> your heavenly<\/a> Father is perfect [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

I quoted the EXP1<\/a> translation of Galatians 5:1 above because I choose to understand the verb \u03c3\u03c4\u1f75\u03ba\u03b5\u03c4\u03b5<\/a>, a form of \u03c3\u03c4\u03ae\u03ba\u03c9<\/a>, in the indicative mood<\/a> (EXP1: you stand firm<\/i>) rather than as an imperative<\/a> (ESV: stand firm<\/i>).9<\/sup><\/a> Either is permissible according to the Koine Greek Lexicon<\/a> online, but the indicative mood jibes better with the freedom for which Christ has us set free<\/i>. And I am working out<\/i> [my] own salvation with fear and trembling, for it is God<\/a> who works in<\/i> [me], both to will and to work for his good pleasure<\/i> [Table<\/a>].10<\/sup><\/a> But why was it even necessary to quote the EXP8<\/a> translation of Matthew 5:48? <\/span><\/p>\n

According to the Koine Greek Lexicon<\/a> online the verb \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, a form of \u03b5\u1f30\u03bc\u03af<\/a>, is in the future tense<\/a> and indicative mood<\/a> (EXP8: will be<\/i>) rather than the imperative mood<\/a> (ESV: must be<\/i>). But the ESV translation is (Matthew 5:48 ESV):<\/span><\/p>\n

You therefore must be perfect, as<\/a> your heavenly<\/a> Father is perfect [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

According to Arthur Carr<\/a> in Volume 1<\/a> of the Cambridge Greek Testament for Schools and Colleges Commentary<\/a> online, there is still a choice to make here:<\/span><\/p>\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/em><\/a> \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9<\/a>. Lit. \u2018ye shall be perfect.\u2019 Either (1) in reference to a future state, \u2018if ye have this true love or charity ye shall be perfect hereafter\u2019; or (2) the future has an imperative force, and \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9 is limited by the preceding words = perfect in respect of love, i.e. \u2018love your enemies as well as your neighbours,\u2019 because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.11<\/sup><\/a><\/em><\/span><\/span><\/p><\/blockquote>\n

With a bit of decoding I favor option (1): \u201cif ye have this true love or charity ye shall be perfect hereafter.\u201d You have this love<\/i><\/a> or charity<\/i><\/a>\u2014But the fruit of the Spirit is love<\/i>12<\/sup><\/a>\u2014supplied by God through his indwelling Holy Spirit to all who believe Jesus. This love<\/i>\u2014his own love (as opposed to some emotion I try to conjure out of gratitude)\u2014is the fulfilling of the law<\/i>.13<\/sup><\/a> You (\u1f51\u03bc\u03b5\u1fd6\u03c2<\/a>) will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) perfect (\u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9<\/a>, a form of the adjective \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03c2<\/a>): \u201cmature, complete, perfect, full-grown; morally perfect; impeccable, faultless in beliefs and practice; maximum, utter\u201d (Ephesians 1-3<\/a>; cf. 3:19<\/a>).<\/span><\/p>\n

When? when the Lord brings you to the place of recognizing who you are in Christ: the new self, created after the likeness of God in true righteousness and holiness<\/i>.14<\/sup><\/a> I have been crucified with Christ<\/i>, Paul described God’s salvation, and it is no longer I who live, but Christ lives in me<\/i>. (But he who is joined to the Lord becomes one spirit with him<\/i>.15<\/sup><\/a>) So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me<\/i>,16<\/sup><\/a> on the cross, yes, but beyond the cross and forever<\/i><\/a> (\u03b5\u1f30\u03c2<\/a> \u03c4\u1f78\u03bd<\/a> \u03b1\u1f30\u1ff6\u03bd\u03b1<\/a>).<\/span><\/p>\n

As Jesus prayed to his Father (John 17:20-23 ESV):<\/span><\/p>\n

I do not ask for these only, but also for those who will believe17<\/sup><\/a><\/em> in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in<\/a> us, so that the world may believe that you have sent me [Table<\/a>]<\/em>. The glory that you have given me I18<\/sup><\/a><\/em> have given to them, that they may be one even as we are19<\/sup><\/a><\/em> one, I in them and you in me, that they may become perfectly one, so20<\/sup><\/a><\/em> that the world may know that you sent me and loved them even as you loved me.<\/span><\/span><\/p><\/blockquote>\n

The Greek word translated perfectly<\/i> above was \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03bc\u1f73\u03bd\u03bf\u03b9<\/a>, a middle\/passive participle of the verb \u03c4\u03b5\u03bb\u03b5\u03b9\u03cc\u03c9<\/a>: \u201cto die; to be perfect; to be consecrated to; to be initiated into.\u201d <\/span><\/p>\n

In the past a statement like\u2014\u201cThis use of the future is in accordance with the Hebrew idiom\u201d21<\/sup><\/a>\u2014might have hypnotized me into compliance with option (2). <\/span><\/p>\n

[T]he future has an imperative force, and \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9 is limited by the preceding words = perfect in respect of love, i.e. \u2018love your enemies as well as your neighbours,\u2019 because your Father being perfect in respect of love does this.22<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

<\/a>But Jesus continues to draw me to Himself. Since I began to understand that He (as a human child) learned what He taught (as an adult) from the Holy Spirit’s instruction in the Old Testament Scriptures, and that He expected the teacher of Israel<\/i><\/a> to understand the Scriptures as He did, I’ve become much more critical of this kind of nonspecific assertion. And so I ask: Is the \u201cHebrew idiom\u201d that seeks to transform a Greek verb in the indicative mood<\/a> (e.g.<\/i>, a statement of fact) into an imperative (e.g.<\/i>, \u201ca command or instruction given to the hearer, charging the hearer to carry out or perform a certain action\u201d23<\/sup><\/a>) simply because it is in the future tense, a \u201cHebrew idiom\u201d as God the Father and Holy Spirit intended and as Jesus understood it? Or is that \u201cHebrew idiom\u201d the understanding of those in Israel who pursued a law that would lead to righteousness<\/i> [but] did not succeed in reaching that law<\/a><\/i>? [Table<\/a>]. Why? <\/i>[Why<\/i> did they not succeed in reaching that law?<\/i>] Paul asked rhetorically, and then answered: Because they did not pursue it by faith, but as if it were based on works<\/a><\/i> [Table<\/a>].24<\/sup><\/a> <\/span><\/p>\n

A few words about the Cambridge Greek Testament for Schools and Colleges Commentary<\/a> seem to be in order. In the introduction to Matthew’s Gospel the Preface by the General Editor<\/a> states: \u201cTHE General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed.\u201d In the Editor’s Preface which follows that of the General Editor\u2014dated December 21, 1880\u2014Arthur Carr<\/a> listed the lexicons, grammars and various \u201cworks principally consulted,\u201d and he acknowledged \u201cseveral friends who have helped me with suggestions.\u201d The Cambridge Greek Testament for Schools and Colleges Commentary appears to be a collection of the works of individual authors who were described, and described themselves, as editors<\/i>.<\/span><\/p>\n

Since the translators of the ESV seem to have gone with option (2), and in lieu of an answer to my question about that \u201cHebrew idiom\u201d from the late Mr. Carr, I’ll consider the ESV translations of the other occurrences<\/a> of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in the New Testament.<\/span><\/p>\n

And when you pray<\/a>, you must not be<\/a> like<\/a> the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.25<\/sup><\/a><\/em> <\/span><\/span><\/p><\/blockquote>\n

The phrase you must not be<\/i> was \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in the critical text (NET parallel Greek<\/a> and NA28<\/sup><\/a>) or \u03bf\u03c5\u03ba<\/a> \u03b5\u03c3\u03b7<\/a> in the received text (Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>). Both \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> and \u03b5\u03c3\u03b7<\/a> are forms of the verb \u03b5\u1f30\u03bc\u03af<\/a> in the future tense and indicative mood: \u201cyou will not be.\u201d The former is a 2nd<\/sup> person plural verb; the latter is a 2nd<\/sup> person singular verb. Mr. Carr explained:<\/span><\/p>\n

\u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b7\u03c3\u03b8\u03b5<\/em><\/a> \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, instead of the singular \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u1fc3<\/a> \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u1fc3<\/a>, the singular introduced to harmonise with context \u1f45\u03c4\u03b1\u03bd<\/a> \u03c0\u03bf\u03af\u1fc3\u03c2<\/a> Matthew 6:2<\/a>, \u1f45\u03c4\u03b1\u03bd<\/a> \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u1fc3<\/a> Matthew 6:6<\/a>.<\/em><\/span><\/span><\/p><\/blockquote>\n

Mr. Carr revealed his preference26<\/sup><\/a> for the originality of the critical text by stating that \u201cthe singular [was] introduced [later] to harmonise with context.\u201d (The factual content of this assertion is based presumably on the dating of extant manuscripts.) Likewise, the translators of the ESV reveal at least an affinity for the idea that \u201cthe future [tense] has an imperative force\u201d27<\/sup><\/a> by rendering \u201cyou will not be\u201d (\u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> or \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u1fc3<\/a>) you must not be<\/i>. <\/span><\/p>\n

Mr. Carr did not reiterate the two options he presented for understanding \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in Matthew 5:48. He did, however, present further evidence of his preference for the critical text as he hinted that \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> created a rule:<\/span><\/p>\n

5. \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b7\u03c3\u03b8\u03b5<\/a> [<\/span><\/span><\/em>e.g., \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b7\u03c3\u03b8\u03b5<\/a> in Matthew 6:5 rather than the singular \u03c0\u03c1\u03bf\u03c3\u03b5\u03c5\u03c7\u03ae<\/a>]. Plural, because here the reference is to public worship. It is a rule for the Church.<\/em><\/span><\/span><\/p><\/blockquote>\n

So Mr. Carr’s claim, that \u039a\u03b1\u1f76<\/a> \u1f45\u03c4\u03b1\u03bd<\/a> \u03c0\u03c1\u03bf\u03c3\u03b5\u1f7b\u03c7\u03b7\u03c3\u03b8\u03b5<\/a> \u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u1f61\u03c2<\/a> \u03bf\u1f31<\/a> \u1f51\u03c0\u03bf\u03ba\u03c1\u03b9\u03c4\u03b1\u1f77<\/a> \u201cis a rule for the Church,\u201d seems supported by the ESV translators: And when you pray, you must not be like the hypocrites<\/i>.28<\/sup><\/a> <\/a>The Greek words translated the hypocrites<\/i> were \u03bf\u1f31<\/a> \u1f51\u03c0\u03bf\u03ba\u03c1\u03b9\u03c4\u03b1\u1f77<\/a>, a form of \u1f51\u03c0\u03bf\u03ba\u03c1\u03b9\u03c4\u03ae\u03c2<\/a>: \u201chypocrite, pretender, impious person.\u201d According to the Merriam-Webster Dictionary<\/a> online, however, these are all relatively late meanings of the Greek word: <\/span><\/p>\n

A number of different things might pop to mind when we hear the word <\/span><\/span><\/em>hypocrite<\/a>.<\/span><\/span> Maybe it\u2019s a politician caught in a scandal; maybe it\u2019s a religious leader doing something counter to their creed; maybe it\u2019s a scheming and conniving character featured in soap operas. But it\u2019s likely that the one thing that doesn\u2019t come to mind is the theater.<\/span><\/span><\/em><\/p>\n

The word <\/span><\/span><\/em>hypocrite<\/span><\/span> ultimately came into English from the Greek word <\/span><\/span><\/em>hypokrites<\/span><\/span>, which means \u201can actor\u201d or \u201ca stage player.\u201d The Greek word itself is a compound noun: it\u2019s made up of two Greek words that literally translate as \u201can interpreter from underneath.\u201d That bizarre compound makes more sense when you know that the actors in ancient Greek theater wore large masks to mark which character they were playing, and so they interpreted the story from underneath their masks.<\/span><\/span><\/em><\/p>\n

The Greek word took on an extended meaning to refer to any person who was wearing a figurative mask and pretending to be someone or something they were not. This sense was taken into medieval French and then into English, where it showed up with its earlier spelling, <\/span><\/span><\/em>ypocrite<\/span><\/span>, in 13th-century religious texts to refer to someone who pretends to be morally good or pious in order to deceive others. (<\/span><\/span><\/em>Hypocrite<\/span><\/span> gained its initial h- by the 16th century.)<\/span><\/span><\/em><\/p>\n

It took a surprisingly long time for hypocrite to gain its more general meaning that we use today: \u201ca person who acts in contradiction to his or her stated beliefs or feelings.\u201d Our first citations for this use are from the early 1700s, nearly 500 years after <\/span><\/span><\/em>hypocrite<\/span><\/span> first stepped onto English\u2019s stage.<\/span><\/span><\/em><\/p><\/blockquote>\n

Strong’s Concordance<\/a> still referenced the original meaning: \u201clit: a stage-player.\u201d But even Strong’s offered meanings for this word that probably didn’t exist for a thousand or more years from the time Jesus spoke, or Matthew recorded, it. Be that as it may, translating an indicative verb \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> as if it were an imperative has a dulling effect on Jesus’ commands (Matthew 6:6 ESV):<\/span><\/p>\n

But when you pray, go into your room<\/a> and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you<\/a> [Table<\/a>]<\/em>. <\/span><\/span><\/p><\/blockquote>\n

Here, the Greek word translated go into<\/i> actually is a verb in the imperative mood: \u03b5\u1f34\u03c3\u03b5\u03bb\u03b8\u03b5<\/a>, a form of \u03b5\u1f30\u03c3\u03ad\u03c1\u03c7\u03bf\u03bc\u03b1\u03b9<\/a>. It is completely acceptable to translate \u03b5\u1f34\u03c3\u03b5\u03bb\u03b8\u03b5<\/a> go into<\/i>; it still means you must go into<\/i>: \u201ca command or instruction given to the hearer, charging the hearer to carry out or perform a certain action\u201d29<\/sup><\/a> Contrasted to you must not be like the hypocrites<\/i>, however, go into<\/i> may not quite convey how dramatic a gesture Jesus commanded. \u201cWhen you pray, you must go into\u201d (not the synagogue of actors nor street corners where actors pray, but into) your room and shut the door and pray to your Father who is in secret<\/i>. <\/span><\/p>\n

The Greek word translated will reward<\/i> in the next clause was \u1f00\u03c0\u03bf\u03b4\u1f7d\u03c3\u03b5\u03b9<\/a>, a form of \u1f00\u03c0\u03bf\u03b4\u03af\u03b4\u03c9\u03bc\u03b9<\/a> in the future tense<\/a> and indicative mood<\/a>, another word like \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, though not translated, \u201cAnd your Father who sees in secret must reward you.\u201d Neither did Mr. Carr offer \u201cmust reward\u201d as another option to will reward<\/i>. He was more preoccupied with other matters:<\/span><\/p>\n

\u03c4\u03b1\u03bc\u03b5\u1fd6\u03bf\u03bd<\/a> has high authority (\u05d0BDE) for \u03c4\u03b1\u03bc\u03b9\u03b5\u1fd6\u03bf\u03bd<\/a>; cp. the late form \u1f51\u03b3\u03b5\u03af\u03b1<\/a> for \u1f51\u03b3\u03af\u03b5\u03b9\u03b1<\/a>.<\/span><\/span><\/em><\/p>\n

6. \u03c4\u03b1\u03bc\u03b9\u03b5\u1fd6\u03bf\u03bd<\/a>. A private oratory or place of prayer. These were usually in the upper part of the house; in classical Greek \u2018storehouse\u2019 or \u2018treasury\u2019, the meaning of the word Luke 12:24<\/a>. See Matthew 24:26<\/a>.<\/span><\/span><\/em><\/p>\n

\u03a0\u03c1\u03cc\u03c3\u03b5\u03c5\u03be\u03b1\u03b9<\/a> \u03c4\u1ff7<\/a> \u03c0\u03b1\u03c4\u03c1\u03af<\/a> \u03c3\u03bf\u03c5<\/a> \u03c4\u1ff7<\/a> \u1f10\u03bd<\/a> \u03c4\u1ff7<\/a> \u03ba\u03c1\u03c5\u03c0\u03c4\u1ff7<\/a>. Christ was the first to enjoin clearly secret and silent prayer. Certainly to pray aloud and in public appears to have been the Jewish practice (see however 1 Samuel 1:13<\/a>); it is still the practice with the heathen and Mahommedans. The Roman looked with suspicion on private prayer: \u2018quod scire hominem nolunt deo narrant\u201930<\/sup><\/a> (Seneca<\/a>). Cp. Hor. Ep. I. 16. 59\u201362, where see Macleane\u2019s note. Cp. also Soph.<\/a> Electra<\/a> 638, where Clytemnestra<\/a> apologises for offering up a secret prayer.31<\/sup><\/a><\/span><\/span><\/em><\/p><\/blockquote>\n

Here, again, I favor option (1), to treat the indicative mood like the indicative mood, a statement of fact, a promise to Jesus’ hearers\/followers. It is true in their near future that Jesus’ hearers\/followers will not be like the actors who love to stand and pray in the synagogues and at the street corners, that they may<\/a> be seen by others<\/i>,32<\/sup><\/a> because Jesus’ hearers\/followers will be actors who obey his commands<\/a> instead: [you must] go into your room<\/a> and shut the door and<\/i> [you must] pray to your Father who is in secret<\/i>.33<\/sup><\/a> And Jesus’ promise will be true in their not too distant future because his hearers\/followers will cease to be actors, portraying a certain character by obeying rules, to actually be those who are joined to the Lord<\/i> [and become] one spirit with him<\/i>.34<\/sup><\/a> <\/span><\/p>\n

They will be crucified with Christ. It<\/i> [will] no longer<\/i> [be they] who live, but Christ who lives in<\/i> [them]. And the life<\/i> [they will then] live in the flesh<\/i> [they will] live by faith in the Son of God, who loved<\/i> [them] and gave himself for<\/i> [them]. [They will] not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose<\/i>.35<\/sup><\/a> They will be those who do what is true<\/i> [who come] to the light, so that it may be clearly seen that<\/i> [their] works have been carried out in God<\/i>.36<\/sup><\/a> They will be those who are released from the law, having died to that which held<\/i> [them] captive, so that<\/i> [they] serve in the new way of the Spirit and not in the old way of the written code<\/i>.37<\/sup><\/a> <\/span><\/p>\n

(This prompts me to wonder how a \u201cChurch\u201d governed by \u201ca rule\u201d\u2014you must not be like the hypocrites<\/i>\u2014relates to the \u1f10\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1<\/a> of God in Jesus Christ. It sounds as if this \u201cChurch,\u201d rather than being free to serve in the new way of the Spirit<\/i>, is consigned instead to serve in the old way of <\/i>[a new] written code<\/i>.)<\/span><\/p>\n

<\/a>I’ve lumped the next four occurrences of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> together because of their similarities, but none was translated as an imperative in the ESV (Matthew 10:21, 22; 24:9; Mark 13:13; Luke 21:17). <\/span><\/p>\n

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> hated by all for my name\u2019s sake. But the one who endures to the end will be saved.<\/span><\/span><\/p>\n

Then they will deliver you up to tribulation and put you to death, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> hated by all nations for my name\u2019s sake.<\/span><\/span><\/p>\n

And you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> hated by all for my name\u2019s sake. But the one who endures to the end will be saved.<\/span><\/span><\/p>\n

You will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> hated by all for my name\u2019s sake. <\/span><\/span><\/p><\/blockquote>\n

The only author of the Cambridge Commentary to mention \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> specifically in his notes on these verses was Alfred Plummer, Volume 3<\/a>, in his comments to Mark 13:13<\/a>.<\/span><\/p>\n

\u03ba\u03b1\u1f76<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u03bc\u03b9\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9<\/a>. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on…<\/span><\/span><\/em><\/p><\/blockquote>\n

I might ask whether the continuity of this hatred<\/i> owes more to the present participle \u03bc\u03b9\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9<\/a>, a form of \u03bc\u03b9\u03c3\u03ad\u03c9<\/a> in the middle\/passive voice<\/a>: \u201cto hate, despise, detest (esp. to persecute); to strongly dislike; to refuse to have any further interest in.\u201d Surely, the breadth of meaning of \u03bc\u03b9\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9<\/a> lends credence to the factual content of Jesus’ statement (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) in the indicative mood<\/a> well into any humanly foreseeable<\/a> future. At any rate, Mr. Plummer asserted no \u201cimperative force\u201d for the future tense here: \u201cyou must be hated.\u201d<\/span><\/p>\n

Jesus’ promise that his hearers\/followers will be sons of God follows (Luke 6:35 ESV):<\/span><\/p>\n

But love your enemies, and do good, and lend<\/a>, expecting nothing in return, and your reward will be great, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> sons of the<\/a> Most High, for he is kind to the ungrateful and the evil [Table<\/a>]<\/em>. <\/span><\/span><\/p><\/blockquote>\n

Though I may be tempted in isolation like this to think that Jesus held up my works\u2014loving my enemies, doing good, lending, expecting nothing in return\u2014as the cause which effected my becoming a son of the Most High, the rest of Scripture and my own life assure me that I am one of the ungrateful and evil people who has benefited from his kindness. <\/span><\/p>\n

Here, again, I understand the truth of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in Jesus’ hearers’\/followers’ near future as a demonstration of faith. As they put on the character of God like actors obeying Jesus’ commands, He receives their act as faith in his word. And in their not too distant future\u2014after Jesus’ death, resurrection, ascension and the giving of his Holy Spirit\u2014their reward will be<\/i> (\u1f14\u03c3\u03c4\u03b1\u03b9<\/a>, a singular form of \u03b5\u1f30\u03bc\u03af<\/a> in the future tense<\/a> and indicative mood<\/a>) great<\/i>: They will be born from above<\/i><\/a>, not of blood nor of the will of the flesh nor of the will of man, but of God<\/i>.38<\/sup><\/a> And they will love with his love, do good by his goodness, be kind through his kindness, for the fruit <\/i>[result] of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness<\/a>, self-control; against such things there is no law<\/i> [Table<\/a>].39<\/sup><\/a><\/span><\/p>\n

F. W. Farrar<\/a>, the author of Volume 4<\/a> of the Cambridge Commentary didn’t mention an imperative option for \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> (or any other verb in the future tense and indicative mood) here<\/a> (e.g.<\/i>, \u201cyou must be sons of the most high,\u201d or \u201cyour reward must be great\u201d). He simply reiterated the phrase in Greek with an instruction to compare it to Sirach<\/a>.<\/span><\/p>\n\n\n\n\n\n\n
\n

Cambridge Greek Testament Commentary<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Sirach 4:10 (Elpenor Septuagint)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u03c5\u1f31\u03bf\u1f76<\/a><\/b> \u1f51\u03c8\u03af\u03c3\u03c4\u03bf\u03c5<\/a>. Comp. Sir 4:10.<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f14\u03c3\u1fc3<\/a> \u1f61\u03c2<\/a> \u03c5\u1f31\u1f78\u03c2<\/a><\/b> \u1ffe\u03a5\u03c8\u1f77\u03c3\u03c4\u03bf\u03c5<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Luke 6:35 (ESV)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Sirach 4:10 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

you will be sons of the Most High<\/span><\/span><\/p>\n<\/td>\n

\n

shalt thou be as the son of the most High<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Aside from the differences of number<\/a>, the most notable difference is the word \u1f61\u03c2<\/a> in Sirach: \u201cDeliver him that suffereth wrong from the hand of the oppressor; and be not fainthearted when thou sittest in judgment. Be as a father unto the fatherless, and instead of an husband unto their mother: so shalt thou be as<\/i> [\u1f61\u03c2<\/a>] the son of the most High, and he shall love thee more than thy mother doth.\u201d40<\/sup><\/a> This is the work of an actor. By doing xyz<\/i> the actor becomes as<\/i> or like<\/i> the character he or she portrays. <\/span><\/p>\n

But the Son of the Most High said: love your enemies, and do good, and lend<\/a>, expecting nothing in return, and your reward will be great, and you will be sons of the<\/a> Most High, for he is kind to the ungrateful and the evil<\/i>.41<\/sup><\/a> Here, again, the works are those of an actor until the promise is fulfilled, but the promise\u2014you will be<\/i> (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) sons of the Most High<\/i>\u2014is not something an actor’s works can achieve. The actor’s works are received by the Most High as a demonstration of the actor’s faith in the Son of the Most High. The fulfillment of the promise\u2014you will be<\/i> (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) sons of the Most High<\/i>\u2014is the work of God. As Jesus prayed: that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me<\/i>.42<\/sup><\/a><\/span><\/p>\n

The next occurrence is a direct reference to the freedom in Christ which is the overarching theme of these essays (John 8:36 ESV):<\/span><\/p>\n

So if the Son sets you free, you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> free indeed.<\/span><\/span><\/p><\/blockquote>\n

Alfred Plummer, the author of Volume 5<\/a> of the Cambridge Commentary asserted no \u201cimperative force\u201d to the future tense in John 8:36:\u00a0\u201cyou must be free indeed.\u201d\u00a0He made no direct reference to \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> at all here<\/a>: <\/span><\/p>\n

\u1f10\u1f70\u03bd<\/a> \u03bf\u1f56\u03bd<\/a> \u1f41<\/a> \u03c5\u1f31\u03cc\u03c2<\/a>. As before, any son is meant. \u2018If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.\u2019 The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31<\/a>), He will abide in them (John 6:56<\/a>), and will take care that the bondage from which He has freed them is not thrust upon them again.<\/span><\/span><\/em><\/p><\/blockquote>\n

This insight seems particularly interesting in the light of For our freedom Christ<\/a> has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.<\/i>43<\/sup><\/a> Mr. Plummer\u00a0continued by highlighting the adverb \u1f44\u03bd\u03c4\u03c9\u03c2<\/a> (ESV: indeed<\/i>):<\/span><\/p>\n

\u1f44\u03bd\u03c4\u03c9\u03c2<\/a>. Here only in S. John: comp. Luke 23:47<\/a>; Luke 24:34<\/a>; 1 Timothy 5:3<\/a>; 1 Timothy 5:5<\/a>; 1 Timothy 5:16<\/a>. It expresses reality as opposed to appearance; \u1f00\u03bb\u03b7\u03b8\u1ff6\u03c2<\/a> (John 8:31<\/a>; John 4:42<\/a>; John 6:14<\/a>; John 7:40<\/a>) implies that this reality is known.44<\/sup><\/a> <\/span><\/span><\/em><\/p><\/blockquote>\n

The next occurrence of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> is found in Jesus’ promise of the Holy Spirit’s power to perform the works of God through those who are one spirit with Him (Acts 1:8 ESV).<\/span><\/p>\n

But you will receive45<\/sup><\/a><\/em> power when the Holy Spirit has come upon you, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> my<\/a> witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table<\/a>]<\/em>.<\/span><\/span><\/p><\/blockquote>\n

The Greek word translated you will receive<\/i> was \u03bb\u1f75\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5<\/a>, a form of the verb \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9<\/a> in the future tense<\/a> and indicative mood<\/a>, but J. R. Lumby<\/a>, the author of Volume 6<\/a> of the Cambridge Commentary<\/a>, didn’t offer an option (2) for interpreting either \u03bb\u1f75\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5<\/a> or \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in the imperative mood<\/a> (e.g.<\/i>, \u201cyou must receive,\u201d or \u201cyou must be\u201d) because \u201cthe future has an imperative force.\u201d46<\/sup><\/a><\/span><\/p>\n

The next occurrence of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> is found in Paul’s instruction about speech (1 Corinthians 14:9 ESV):<\/span><\/p>\n

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> speaking into the air.<\/span><\/span><\/p><\/blockquote>\n

The note<\/a> addressing \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> by J. J. Lias in Volume 8<\/a> of the Cambridge Commentary reads:<\/span><\/p>\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u2026 \u03bb\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2<\/a>. Not precisely equivalent to \u03bb\u03b1\u03bb\u03ae\u03c3\u03b5\u03c4\u03b5<\/a>. The condition of the persons rather than the nature of the action is indicated, \u2018Ye shall be as men who are speaking into (or unto) the air.\u2019<\/span><\/span><\/em><\/p><\/blockquote>\n

Frankly, the \u201ccondition of the persons\u201d is a more interesting insight to consider in Matthew 5:48 and 6:5 than transforming \u201ca statement of fact<\/a>\u201d into \u201ca command or instruction given to the hearer, charging the hearer to carry out or perform a certain action\u201d47<\/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>48<\/sup><\/a><\/span><\/p>\n

The next occurrence of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> is in Paul’s paraphrase of some Old Testament promises (2 Corinthians 6:18 ESV).<\/span><\/p>\n

and I will be a father to you, and you shall be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> sons and daughters to me, says the Lord Almighty.<\/span><\/span><\/p><\/blockquote>\n

Some tables comparing the Greek of Paul’s paraphrase to that of the Septuagint can be found in Christianity, Part 2<\/i><\/a>. The Greek word translated I will be<\/i>\u00a0was \u1f14\u03c3\u03bf\u03bc\u03b1\u03b9<\/a>, a 1st<\/sup> person singular form of the verb \u03b5\u1f30\u03bc\u03af<\/a>. Like \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, \u1f14\u03c3\u03bf\u03bc\u03b1\u03b9<\/a> is in the future tense<\/a> and indicative mood<\/a>. Here again, Alfred Plummer, the author of Volume 9<\/a> of the Cambridge Commentary<\/a>, didn’t offer an option (2) for interpreting either \u1f14\u03c3\u03bf\u03bc\u03b1\u03b9<\/a> or \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in the imperative mood<\/a> (e.g.<\/i>, \u201cI must be,\u201d or \u201cyou must be\u201d). Mr. Plummer did offer a plausible explanation for Paul’s addition to the Old Testament text: \u03ba\u03b1\u1f76<\/a> \u03b8\u03c5\u03b3\u03b1\u03c4\u1f73\u03c1\u03b1\u03c2<\/a>, and daughters<\/i> (ESV).<\/span><\/p>\n

The recognition of daughters of God as well as sons of God is found in Isaiah 43:6<\/a> : but it was the Gospel which first raised woman to her true position in God\u2019s family. At Corinth, where the degradation of women<\/a> in the name of religion was so conspicuous, it might be specially necessary to point out that women are God\u2019s daughters. Comp. Acts 2:17-18<\/a> from Joel 2:28<\/a>. <\/span><\/span><\/em><\/p><\/blockquote>\n

The final occurrence of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> is found in Peter’s quotation from Leviticus (1 Peter 1:16 ESV):<\/span><\/p>\n

since it is written, \u201cYou shall be49<\/sup><\/a> (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>)<\/em> holy, for I am holy.\u201d<\/span><\/span><\/p><\/blockquote>\n

The received text (Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a>) had \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b5<\/a> (KJV: Be ye<\/i>) here (rather than \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>), a form of the verb \u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9<\/a> in the 2nd aorist tense<\/a> and imperative mood<\/a>: \u201ca command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.\u201d G. W. Blenkin<\/a>, the author of Volume 18<\/a> of the Cambridge Commentary<\/a>, favoring apparently the critical text even as he retained the flavor of the received text, wrote:<\/span><\/p>\n

Generally in the N.T. the title \u1f05\u03b3\u03b9\u03bf\u03c2<\/a> describes the Christian\u2019s privilege, as one whom God has \u201cset apart\u201d for Himself, rather than the Christian\u2019s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the \u201cLaw of Holiness,\u201d \u201cYe shall be holy, for I am holy,\u201d Leviticus 11:44-45<\/a>; Leviticus 19:2<\/a>. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.<\/span><\/span><\/em><\/p><\/blockquote>\n

I’ve quoted some English translations of these verses from Leviticus from both the Hebrew of the Masoretic text<\/a> and the Greek of the Septuagint<\/a> in three tables below.<\/span><\/p>\n\n\n\n\n\n
\n

Masoretic Text<\/span><\/span><\/p>\n<\/td>\n

\n

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

\n

Leviticus 11:44 (Tanakh)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

For I am HaShem your G-d; sanctify yourselves therefore (\u05d5\u05b0\u05d4\u05b4\u05ea\u05b0\u05e7\u05b7\u05d3\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b6\u05dd\u0599<\/a>), and be ye (\u05d5\u05b4\u05bd\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05a3\u05dd<\/a>) holy (\u05e7\u05b0\u05d3\u05e9\u05c1\u05b4\u0594\u05d9\u05dd<\/a>); for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.<\/span><\/span><\/p>\n<\/td>\n

\n

for I am the Lord your God, and you are to sanctify yourselves (q\u0101\u1e0fa\u0161<\/i>, \u05d5\u05d4\u05ea\u05e7\u05d3\u05e9\u05ea\u05dd<\/a>) and be (h\u0101y\u00e2<\/i>, \u05d5\u05d4\u05d9\u05d9\u05ea\u05dd<\/a>) holy (q\u0101\u1e0f\u00f4\u0161<\/i>, \u05e7\u05d3\u05e9\u05d9\u05dd<\/a>) because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,<\/span><\/span><\/p>\n<\/td>\n

\n

For it is I who am the Lord your God, and you shall be sanctified (\u03ba\u03b1\u1f76<\/a> \u1f01\u03b3\u03b9\u03b1\u03c3\u03b8\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>), and you shall be holy (\u03ba\u03b1\u1f76<\/a> \u1f05\u03b3\u03b9\u03bf\u03b9<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>), for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth.<\/span><\/span><\/p>\n<\/td>\n

\n

For I am the Lord your God; and ye shall be sanctified (\u03ba\u03b1\u1f76<\/a> \u1f01\u03b3\u03b9\u03b1\u03c3\u03b8\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>), and ye shall be holy (\u03ba\u03b1\u1f76<\/a> \u1f05\u03b3\u03b9\u03bf\u03b9<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>), because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The Hebrew word \u05d5\u05b0\u05d4\u05b4\u05ea\u05b0\u05e7\u05b7\u05d3\u05bc\u05b4\u05e9\u05c1\u05b0\u05ea\u05bc\u05b6\u05dd\u0599<\/a> (q\u0101\u1e0fa\u0161<\/i>) was translated sanctify yourselves therefore<\/i> (Tanakh), and you are to sanctify yourselves<\/i> (NET) and, Consecrate yourselves therefore<\/i> (ESV) from the Masoretic text. The Tanakh<\/a> on chabad.org<\/a> rendered it and you shall sanctify yourselves<\/i>, which is interesting since it captures some sense of promise. The rabbis who translated the Septuagint chose \u03ba\u03b1\u1f76<\/a> \u1f01\u03b3\u03b9\u03b1\u03c3\u03b8\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, a passive<\/a> form of \u1f01\u03b3\u03b9\u03ac\u03b6\u03c9<\/a> in the future tense<\/a> and indicative mood<\/a>, a promise to you from the Lord your God: and you shall be sanctified<\/i> (NETS), and ye shall be sanctified<\/i> (English Elpenor). <\/span><\/p>\n

The Hebrew \u05d5\u05b4\u05bd\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05a3\u05dd<\/a> (h\u0101y\u00e2<\/i>) followed by \u05e7\u05b0\u05d3\u05e9\u05c1\u05b4\u0594\u05d9\u05dd<\/a> (q\u0101\u1e0f\u00f4\u0161<\/i>) was translated and be ye holy<\/i> (Tanakh), and be holy<\/i> (NET, ESV) from the Masoretic text, the result apparently of sanctifying oneself. In the Septuagint, however, this was clearly another promise to you from the Lord your God: \u03ba\u03b1\u1f76<\/a> \u1f05\u03b3\u03b9\u03bf\u03b9<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, and you shall be holy<\/i> (NETS), and ye shall be holy<\/i> (English Elpenor).<\/span><\/p>\n\n\n\n\n\n
\n

Masoretic Text<\/span><\/span><\/p>\n<\/td>\n

\n

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

\n

Leviticus 11:45 (Tanakh)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be (\u05d5\u05b4\u05bd\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05a3\u05dd<\/a>) holy (\u05e7\u05b0\u05d3\u05e9\u05c1\u05b4\u0594\u05d9\u05dd<\/a>), for I am holy.<\/span><\/span><\/p>\n<\/td>\n

\n

for I am the Lord who brought you up from the land of Egypt to be your God, and you are to be (h\u0101y\u00e2<\/i>, \u05d5\u05d4\u05d9\u05d9\u05ea\u05dd<\/a>) holy (q\u0101\u1e0f\u00f4\u0161<\/i>, \u05e7\u05d3\u05e9\u05d9\u05dd<\/a>) because I am holy.<\/span><\/span><\/p>\n<\/td>\n

\n

For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy (\u03ba\u03b1\u1f76<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u1f05\u03b3\u03b9\u03bf\u03b9<\/a>), for I am holy, I, the Lord.<\/span><\/span><\/p>\n<\/td>\n

\n

For I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy (\u03ba\u03b1\u1f76<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u1f05\u03b3\u03b9\u03bf\u03b9<\/a>), for I the Lord am holy.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

This time, the Hebrew, \u05d5\u05b4\u05bd\u05d4\u05b0\u05d9\u05b4\u05d9\u05ea\u05b6\u05a3\u05dd<\/a> (h\u0101y\u00e2<\/i>) followed by \u05e7\u05b0\u05d3\u05e9\u05c1\u05b4\u0594\u05d9\u05dd<\/a> (q\u0101\u1e0f\u00f4\u0161<\/i>), was translated ye shall therefore be holy<\/i> (Tanakh), You shall therefore be holy<\/i> (ESV) from the Masoretic text, wafting a scent of promise, rather than the more consistently imperative and you are to be holy<\/i> (NET). But again, in the Septuagint \u03ba\u03b1\u1f76<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> \u1f05\u03b3\u03b9\u03bf\u03b9<\/a>, you shall be holy<\/i> (NETS) and ye shall be holy<\/i> (English Elpenor), is unequivocally a promise to you from the Lord your God, the result of his own holiness.<\/span><\/p>\n\n\n\n\n\n
\n

Masoretic Text<\/span><\/span><\/p>\n<\/td>\n

\n

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

\n

Leviticus 19:2 (Tanakh)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be (\u05ea\u05bc\u05b4\u05bd\u05d4\u05b0\u05d9\u0591\u05d5\u05bc<\/a>) holy (\u05e7\u05b0\u05d3\u05e9\u05c1\u05b4\u05a3\u05d9\u05dd<\/a>); for I HaShem your G-d am holy.<\/span><\/span><\/p>\n<\/td>\n

\n

\u201cSpeak to the whole congregation of the Israelites and tell them, \u2018You must be (h\u0101y\u00e2<\/i>, \u05ea\u05d4\u05d9\u05d5<\/a>) holy (q\u0101\u1e0f\u00f4\u0161<\/i>, \u05e7\u05d3\u05e9\u05d9\u05dd<\/a>) because I, the Lord your God, am holy.<\/span><\/span><\/p>\n<\/td>\n

\n

Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy (\u1f05\u03b3\u03b9\u03bf\u03b9<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>), for I am holy, the Lord your God.<\/span><\/span><\/p>\n<\/td>\n

\n

Speak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy (\u1f05\u03b3\u03b9\u03bf\u03b9<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>); for I the Lord your God [am] holy.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Here the Hebrew of the Masoretic text, \u05e7\u05b0\u05d3\u05e9\u05c1\u05b4\u05a3\u05d9\u05dd<\/a> (q\u0101\u1e0f\u00f4\u0161<\/i>) followed by \u05ea\u05bc\u05b4\u05bd\u05d4\u05b0\u05d9\u0591\u05d5\u05bc<\/a> (h\u0101y\u00e2<\/i>), was translated as a promise, Ye shall be holy<\/i> (Tanakh), You shall be holy<\/i> (ESV), except for You must be holy<\/i> (NET). And again, the Greek translation of the Septuagint was \u1f05\u03b3\u03b9\u03bf\u03b9<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>, You shall be holy<\/i> (NETS), Ye shall be holy<\/i> (English Elpenor), a promise to you from the Lord your God.<\/span><\/p>\n

A note (60<\/a>) in the NET on Matthew 5:48\u2014So then, be perfect, as your heavenly Father is perfect<\/i>\u2014reads:<\/span><\/p>\n

This remark echoes OT statements in Lev 11:44-45 and Lev 19:2: \u201cyou must be holy as I am holy.\u201d<\/span><\/span><\/em><\/p><\/blockquote>\n

I’ll continue to quote the EXP8<\/a> translation of Matthew 5:48\u2014You will be perfect, therefore, as<\/a> your heavenly<\/a> Father is perfect<\/i> [Table<\/a>]\u2014Arthur Carr’s contention that \u201cthe future has an imperative force\u201d50<\/sup><\/a> notwithstanding. The mere possibility<\/a> that \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> in the phrase<\/a> \u03c0\u03bd\u03b5\u1f7b\u03bc\u03b1\u03c4\u03b9<\/a> \u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5<\/a> was intended to be understood as a statement of fact (\u201cby the spirit you walk\u201d) rather than as \u201ca command or instruction…charging the hearer to carry out or perform a certain action\u201d51<\/sup><\/a> (\u201cby the spirit you must walk\u201d) has revolutionized my walk these past two months. Everyday since, that little faith has made it so much easier to put on<\/i> the new self, created after the likeness of God in true righteousness and holiness<\/i>.52<\/sup><\/a> <\/span><\/p>\n

What marvelous wonders will faith in Jesus’ promise of perfection bring?<\/span><\/p>\n

A table of the occurrences<\/a> of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in the ESV and the corresponding entries from the Cambridge Greek Testament for Schools and Colleges Commentary follows.<\/span><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

Examples<\/a> of \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> in the New Testament<\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Reference<\/span><\/span><\/p>\n<\/td>\n

\n

ESV<\/span><\/span><\/p>\n<\/td>\n

\n

Cambridge Greek Testament Commentary<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Matthew 5:48<\/a>, Arthur Carr<\/span><\/span><\/p>\n<\/td>\n

\n

You therefore must be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) perfect, as<\/a> your heavenly<\/a> Father is perfect [Table<\/a>].<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9. Lit. \u2018ye shall be perfect.\u2019 Either (1) in reference to a future state, \u2018if ye have this true love or charity ye shall be perfect hereafter\u2019; or (2) the future has an imperative force, and \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9 is limited by the preceding words = perfect in respect of love, i.e. \u2018love your enemies as well as your neighbours,\u2019 because your Father being perfect in respect of love does this. This use of the future is in accordance with the Hebrew idiom.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Matthew 6:5<\/a>, Arthur Carr<\/span><\/span><\/p>\n<\/td>\n

\n

And when you pray<\/a>, you must not be<\/a> (\u03bf\u1f50\u03ba<\/a> \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> or \u03bf\u03c5\u03ba<\/a> \u03b5\u03c3\u03b7<\/a>) like<\/a> the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward [Table<\/a>].<\/span><\/span><\/p>\n<\/td>\n

\n

\u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b7\u03c3\u03b8\u03b5 \u03bf\u1f50\u03ba \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, instead of the singular \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u1fc3 \u03bf\u1f50\u03ba \u1f14\u03c3\u1fc3, the singular introduced to harmonise with context \u1f45\u03c4\u03b1\u03bd \u03c0\u03bf\u03af\u1fc3\u03c2 Matthew 6:2, \u1f45\u03c4\u03b1\u03bd \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u1fc3 Matthew 6:6.<\/span><\/span><\/p>\n

5. \u03c0\u03c1\u03bf\u03c3\u03b5\u03cd\u03c7\u03b7\u03c3\u03b8\u03b5. Plural, because here the reference is to public worship. It is a rule for the Church.<\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Matthew 10:21, 22<\/a>, Arthur Carr<\/span><\/span><\/p>\n<\/td>\n

\n

Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) hated by all for my name\u2019s sake. But the one who endures to the end will be saved.<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f41 \u03b4\u1f72 \u1f51\u03c0\u03bf\u03bc\u03b5\u03af\u03bd\u03b1\u03c2 \u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2 \u03ba.\u03c4.\u03bb. The parallel expression Luke 21:19 is made clear by this verse, \u1f10\u03bd \u03c4\u1fc7 \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1fc7 \u1f51\u03bc\u1ff6\u03bd \u03ba\u03c4\u03ae\u03c3\u03b5\u03c3\u03b8\u03b5 \u03c4\u1f70\u03c2 \u03c8\u03c5\u03c7\u1f70\u03c2 \u1f51\u03bc\u1ff6\u03bd, \u2018by your patience ye shall win for yourselves your souls,\u2019 i.e. win your true life by enduring to the end. Comp. Romans 5:3-5, \u03ba\u03b1\u03c5\u03c7\u1ff6\u03bc\u03b5\u03b8\u03b1 \u1f10\u03bd \u03c4\u03b1\u1fd6\u03c2 \u03b8\u03bb\u03af\u03c8\u03b5\u03c3\u03b9\u03bd \u03b5\u1f30\u03b4\u03cc\u03c4\u03b5\u03c2 \u1f45\u03c4\u03b9 \u03b7 \u03b8\u03bb\u03af\u03c8\u03b9\u03c2 \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f74\u03bd \u03ba\u03b1\u03c4\u03b5\u03c1\u03b3\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9 \u1f21 \u03b4\u1f72 \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u1f74 \u03b4\u03bf\u03ba\u03b9\u03bc\u1f74\u03bd, \u1f21 \u03b4\u1f72 \u03b4\u03bf\u03ba\u03b9\u03bc\u1f74 \u1f10\u03bb\u03c0\u03af\u03b4\u03b1 \u1f21 \u03b4\u1f72 \u1f10\u03bb\u03c0\u1f76\u03c2 \u03bf\u1f50 \u03ba\u03b1\u03c4\u03b1\u03b9\u03c3\u03c7\u03cd\u03bd\u03b5\u03b9.<\/span><\/span><\/p>\n

\u03c3\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9. \u2018Shall be saved,\u2019 shall win \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1. In classical Greek \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1 means, \u2018safety,\u2019 \u2018welfare,\u2019 i.e. life secure from evil, cp. Luke 1:71; in the Christian sense it is a life of secured happiness, hence \u2018salvation\u2019 is the highest sense. So \u03c3\u03ce\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 = \u2018to live securely\u2019 with an additional notion of rescue from surrounding danger, \u03bf\u1f31 \u03c3\u03c9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03b9 means those who are enjoying this life of blessed security.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Matthew 24:9<\/a>, Arthur Carr<\/span><\/span><\/p>\n<\/td>\n

\n

Then they will deliver you up to tribulation and put you to death, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) hated by all nations for my name\u2019s sake.<\/span><\/span><\/p>\n<\/td>\n

\n

\u03b8\u03bb\u03af\u03c8\u03b9\u03bd. Rare in the classics, the figurative sense is late in the noun but appears in the verb, Aristoph. Vesp\u00e6 1289 and elsewhere. In Philippians 1:17 the literal \u2018pressure\u2019 of the chain is thought of: \u03b8\u03bb\u03af\u03c8\u03b9\u03bd \u1f10\u03b3\u03b5\u03af\u03c1\u03b5\u03b9\u03bd, \u2018to make my chain gall me\u2019 (Bp. Lightfoot). \u03b8\u03bb\u03af\u03c8\u03b9\u03c2 is preferable to \u03b8\u03bb\u03af\u03c8\u03b9\u03c2, though the latter is the Attic accentuation. The tendency of later Greek was to shorten the penultimate. See Winer, pp. 56, 57 and Dr Moulton\u2019s note.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Mark 13:13<\/a>, Alfred Plummer<\/span><\/span><\/p>\n<\/td>\n

\n

And you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) hated by all for my name\u2019s sake. But the one who endures to the end will be saved.<\/span><\/span><\/p>\n<\/td>\n

\n

\u03ba\u03b1\u1f76 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u03bc\u03b9\u03c3\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9. Verbatim the same in all three. The analytical fut. marks the hatred as a process continually going on; cf. Mark 13:25. It will have its compensations, \u03c4\u1f78 \u03b3\u1f70\u03c1 \u1f15\u03bd\u03b5\u03ba\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03bc\u03b9\u03c3\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9, \u1f31\u03ba\u03b1\u03bd\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u03c0\u03ac\u03c3\u03b1\u03c2 \u1f10\u03c0\u03b9\u03ba\u03bf\u03c5\u03c6\u03af\u03c3\u03b1\u03b9 \u03c4\u1f70\u03c2 \u03c3\u03c5\u03bc\u03c6\u03bf\u03c1\u03ac\u03c2 (Theoph.). On the causes of this universal hatred of Christians see Plummer, Church of the Early Fathers, pp. 150 f.<\/span><\/span><\/p>\n

\u1f41 \u03b4\u1f72 \u1f51\u03c0\u03bf\u03bc\u03b5\u03af\u03bd\u03b1\u03c2 \u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2, \u03bf\u1f57\u03c4\u03bf\u03c2 \u03c3\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9. Mt. has the same, but Lk. interprets, \u201cIn your endurance ye shall win your souls.\u201d Not \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c4\u03ad\u03bb\u03bf\u03c2, the end spoken of in Mark 13:7, but \u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2, \u201cfinally\u201d or \u201cto the uttermost,\u201d which is better here, as in 1 Thessalonians 2:16. See on John 13:1 and Ryle and James on Ps. Song of Solomon 1:1. In the Epp. and in Rev. \u1f51\u03c0\u03bf\u03bc\u03bf\u03bd\u03ae is freq. as a special virtue of Christians, and it cannot be won without affliction (Romans 5:3). It means courageous endurance without despondency. See Lightfoot on Colossians 1:11; Trench, Syn. \u00a7 53. With this use of \u03bf\u1f57\u03c4\u03bf\u03c2 comp. that in Mark 13:11; Mark 6:16; Mark 12:10; that of \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 in Mark 7:20 is similar. For \u03c3\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 in the spiritual sense see Mark 8:35; Mark 10:36.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Luke 6:35<\/a>, F. W. Farrar<\/span><\/span><\/p>\n<\/td>\n

\n

But love your enemies, and do good, and lend<\/a>, expecting nothing in return, and your reward will be great, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) sons of the<\/a> Most High, for he is kind to the ungrateful and the evil [Table<\/a>].<\/span><\/span><\/p>\n<\/td>\n

\n

\u03bc\u03b7\u03b4\u1f72\u03bd\ufffd ABD. \u03bc\u03b7\u03b4\u03ad\u03bd\u03b1 \u05d0. <\/span><\/span><\/p>\n

\u03c0\u03bf\u03bb\u03cd\u03c2. A adds the explanatory gloss \u1f10\u03bd \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff7.<\/span><\/span><\/p>\n

35. \u03c0\u03bb\u03ae\u03bd. \u2018However.\u2019 This conjunction is used by St Luke much more frequently than by the other N. T. writers. From this passage we see that \u2018interest\u2019 and \u2018usury\u2019 are not here contemplated at all.<\/span><\/span><\/p>\n

\u03bc\u03b7\u03b4\u1f72\u03bd . Vulg[138] nihil inde sperantes. See Psalms 15:5, with the Rabbinic comment that God counts it as universal obedience if any one lends without interest. The words may also mean \u2018despairing in nothing;\u2019 or (if \u03bc\u03b7\u03b4\u03ad\u03bd’ be read) \u2018driving no one to despair.\u2019 The verb only occurs again as the varia lectio of D in Ephesians 4:19. It is a late Greek word and generally means \u2018to despair.\u2019 Hence our R. V[139] renders it \u201cnever despairing\u201d with the marginal reading \u201cdespairing of no man\u201d (\u03bc\u03b7\u03b4\u03ad\u03bd’). Comp. Romans 4:18, \u03c0\u03b1\u03c1’ \u1f10\u03bb\u03c0\u03af\u03b4\u03b1 \u1f10\u03c0’ \u1f10\u03bb\u03c0\u03af\u03b4\u03b9 \u1f10\u03c0\u03af\u03c3\u03c4\u03b5\u03c5\u03c3\u03b5\u03bd.<\/span><\/span><\/p>\n

[138] Vulg. Vulgate.<\/span><\/span><\/p>\n

[139] R. V. Revised Version.<\/span><\/span><\/p>\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u03c5\u1f31\u03bf\u1f76 \u1f51\u03c8\u03af\u03c3\u03c4\u03bf\u03c5. Comp. Sir 4:10.<\/span><\/span><\/p>\n

\u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f10\u03c0\u1f76 \u03c4\u03bf\u1f7a\u03c2 . See the exquisite addition in Matthew 5:45.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Luke 21:17<\/a>, F. W. Farrar<\/span><\/span><\/p>\n<\/td>\n

\n

You will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) hated by all for my name\u2019s sake.<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f10\u03c0\u03b7\u03c1\u03ce\u03c4\u03b7\u03c3\u03b1\u03bd. The questioners were Peter and James and John and Andrew, Mark 13:3.<\/span><\/span><\/p>\n

\u03c0\u03cc\u03c4\u03b5 \u2026 \u03ba\u03b1\u1f76 \u03c4\u03af \u03c4\u1f78 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd; Our Lord leaves the former question unanswered (see on Luke 17:20) and only deals with the latter. This was His gentle method of discouraging irrelevant or inadmissible questions (comp. Luke 13:23-24).<\/span><\/p>\n<\/td>\n<\/tr>\n

\n

John 8:36<\/a>, Alfred Plummer<\/span><\/span><\/p>\n<\/td>\n

\n

So if the Son sets you free, you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) free indeed.<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f10\u1f70\u03bd \u03bf\u1f56\u03bd \u1f41 \u03c5\u1f31\u03cc\u03c2. As before, any son is meant. \u2018If the son emancipates you, your freedom is secured; for he is always on the spot to see that the emancipation is carried out.\u2019 The statement is general, but with special reference to the Son of God, who frees men by granting them a share in His Sonship. If they will abide in His word (John 8:31), He will abide in them (John 6:56), and will take care that the bondage from which He has freed them is not thrust upon them again.<\/span><\/span><\/p>\n

\u1f44\u03bd\u03c4\u03c9\u03c2. Here only in S. John: comp. Luke 23:47; Luke 24:34; 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:16. It expresses reality as opposed to appearance; \u1f00\u03bb\u03b7\u03b8\u1ff6\u03c2 (John 8:31; John 4:42; John 6:14; John 7:40) implies that this reality is known.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

Acts 1:8<\/a>, J. R. Lumby<\/span><\/span><\/p>\n<\/td>\n

\n

But you will receive power when the Holy Spirit has come upon you, and you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) my<\/a> witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth [Table<\/a>].<\/span><\/span><\/p>\n<\/td>\n

\n

\u03bc\u03bf\u03c5. The Text. recept. is the result of a conformity to the more common construction.<\/span><\/span><\/p>\n

8. \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03bd. The Vulgate renders \u2018virtutem,\u2019 and makes it govern the words in the genitive which immediately follow, \u2018Ye shall receive the influence of the Holy Spirit which shall come upon you.\u2019 It is better, with A.V., to render the genitive as genitive absolute, because of the participle included in the expression. The phrases \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 and \u03b4. \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f01\u03b3\u03af\u03bf\u03c5 do occur (Luke 4:14; Romans 15:13; Romans 15:19), but not constructed as in this verse. The effect of this gift was to be something different from the profitless speculations to which they had just desired an answer, even \u2018a mouth and wisdom which their adversaries could neither gainsay nor resist\u2019 (Luke 21:15).<\/span><\/span><\/p>\n

\u1f39\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f74\u03bc \u03ba.\u03c4.\u03bb. The order here appointed for the preaching of the Gospel was exactly observed. At Jerusalem (Acts 2-7), Jud\u00e6a and Samaria (Acts 8:1), and after the conversion of Saul, in all parts of Asia, Greece, and last of all at Rome.<\/span><\/span><\/p>\n

\u1f15\u03c9\u03c2 \u1f10\u03c3\u03c7\u03ac\u03c4\u03bf\u03c5 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2. The precise expression occurs several times in the LXX. of Isaiah (Isaiah 48:20; Isaiah 49:6; Isaiah 62:11). See also Acts 13:47.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

1 Corinthians 14:9<\/a>, J. J. Lias
\n<\/span><\/span><\/p>\n<\/td>\n

\n

So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) speaking into the air.<\/span><\/span><\/p>\n<\/td>\n

\n

\u03b5\u1f54\u03c3\u03b7\u03bc\u03bf\u03bd. Related to \u03c3\u1fc6\u03bc\u03b1, \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd. Literally, well marked, i.e. intelligible.<\/span><\/span><\/p>\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u2026 \u03bb\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2. Not precisely equivalent to \u03bb\u03b1\u03bb\u03ae\u03c3\u03b5\u03c4\u03b5. The condition of the persons rather than the nature of the action is indicated, \u2018Ye shall be as men who are speaking into (or unto) the air.\u2019<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

2 Corinthians 6:18<\/a>, Alfred Plummer<\/span><\/span><\/p>\n<\/td>\n

\n

and I will be a father to you, and you shall be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) sons and daughters to me, says the Lord Almighty.<\/span><\/span><\/p>\n<\/td>\n

\n

18. This again seems to be a mosaic of several passages; 2 Samuel 7:14; Isaiah 43:6; 2 Samuel 7:8 : And I will be to you a Father, and ye shall be to Me sons and daughters. For \u1f14\u03c3\u03bf\u03bc\u03b1\u03b9 \u03b5\u1f30\u03c2 = \u03b3\u03b5\u03bd\u03ae\u03c3\u03bf\u03bc\u03b1\u03b9 comp. Ephesians 5:31; Hebrews 8:10 : but the \u03b5\u1f30\u03c2 may = \u2018to serve as, for.\u2019 This is probably a Hebraism: comp. Acts 7:21; Acts 13:22; Acts 13:47. Simcox, Language of the N.T., pp. 80, 143. The recognition of daughters of God as well as sons of God is found in Isaiah 43:6 : but it was the Gospel which first raised woman to her true position in God\u2019s family. At Corinth, where the degradation of women in the name of religion was so conspicuous, it might be specially necessary to point out that women are God\u2019s daughters. Comp. Acts 2:17-18 from Joel 2:28.<\/span><\/span><\/p>\n

\u03bb\u03ad\u03b3\u03b5\u03b9 \u039a\u03cd\u03c1\u03b9\u03bf\u03c2 \u03a0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1. This represents the O.T. formula, \u2018saith the Lord of Hosts\u2019 (2 Samuel 7:8; 1 Chronicles 17:7; Haggai 1:2; Haggai 1:5-7; Haggai 1:9; Haggai 1:14, &c.). In the O.T. \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 is frequent; but in the N.T. it is found only here and in Revelation (2 Corinthians 1:8; 2 Corinthians 4:8; 2 Corinthians 11:17, &c.). Westcott (The Historic Faith, pp. 36, 37) points out that \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03c9\u03c1 is \u2018All-sovereign\u2019 rather than \u2018Almighty\u2019; the title is descriptive of exercised dominion rather than of abstract power. Scripture speaks of powers of evil as \u2018world-sovereign\u2019 (Ephesians 6:12), but it proclaims God as \u2018All-sovereign.\u2019 The All-sovereign One can, the Lord will, fulfil his promises, whatever men may do. Si vos ejecerint, si vos parentes abdicaverint infideles, Me patrem habebitis sempiternum (Primasius). See Charles on the Book of Jubilees i. 24.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

1 Peter 1:16<\/a>, G. W. Blenkin<\/span><\/span><\/p>\n<\/td>\n

\n

since it is written, \u201cYou shall be (\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a>) holy, for I am holy.\u201d<\/span><\/span><\/p>\n<\/td>\n

\n

\u03b1\u03c4\u1f70 \u03c4\u1f78\u03bd \u03ba\u03b1\u03bb\u03ad\u03c3\u03b1\u03bd\u03c4\u03b1 \u1f51\u03bc\u1fb6\u03c2 \u1f05\u03b3\u03b9\u03bf\u03bd (cf. Ephesians 1:4; Ephesians 4:1; Ephesians 5:1, etc.). After the model of Him that called you, Who is holy. Here we have the true model (\u03b5\u1f30\u03ba\u03ce\u03bd) to which men\u2019s lives are to be conformed (\u03c3\u03cd\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03b9, cf. Romans 8:29; Colossians 3:10). The original purpose of God in creation was that man made in His image should grow into His likeness. \u201cBy divers portions and in divers manners\u201d culminating in the Incarnation the divine likeness has been gradually revealed, and those who are \u201ccalled\u201d into covenanted relationship with God are bidden to be \u201cimitators of God as beloved children,\u201d Ephesians 5:1.<\/span><\/span><\/p>\n

\u1f05\u03b3\u03b9\u03bf\u03c2, like the Hebrew <\/span>\u05e7\u05b8\u05d3\u05d5<\/span><\/span>\u0307<\/span>\u05e9\u05c1<\/span><\/span>, meant originally \u201cset apart,\u201d distinct from ordinary things. It was at first applied to persons (e.g. Exodus 22:31), places (Exodus 3:5, etc.) or things (1 Kings 7:51) which were \u201cset apart\u201d for religious use, regarded as being connected with the presence or service of God. It is not easy to decide how the same word came also to be applied to God Himself. Some would suggest that it was because God was regarded as \u201cset apart,\u201d separated from what was common or unclean. Others think that as things set apart for God were required to be without stain or blemish, the word \u1f05\u03b3\u03b9\u03bf\u03c2 applied to them acquired the meaning of \u201cpure,\u201d \u201cunblemished,\u201d and, as applied to persons, moral purity as well as physical would gradually be understood as being necessary. In this sense (the idea of \u201cset apart\u201d being lost sight of) the word might be applied to God. And in proportion as the conception of God became elevated and purified so the idea of (God\u2019s Holiness would acquire a more awful purity (e.g. Isaiah 6:3). But in either case, when once the word \u1f05\u03b3\u03b9\u03bf\u03c2 had come to be applied to God, the idea of what \u201choliness\u201d must mean in God would react upon all the lower applications of the word to men. Those who claimed a special relationship to God would be understood as requiring to have a moral character conformable to that of God.<\/span><\/span><\/p>\n

Generally in the N.T. the title \u1f05\u03b3\u03b9\u03bf\u03c2 describes the Christian\u2019s privilege, as one whom God has \u201cset apart\u201d for Himself, rather than the Christian\u2019s character. But such consecration to God demands a corresponding character, and here St Peter emphasizes that demand by quoting the standard laid down in the \u201cLaw of Holiness,\u201d \u201cYe shall be holy, for I am holy,\u201d Leviticus 11:44-45; Leviticus 19:2. In the former passage the words are connected with things which were to be regarded as clean or unclean, but in the latter they are connected with various moral laws.<\/span><\/span><\/p>\n

\u03b3\u03b5\u03bd\u03ae\u03b8\u03b7\u03c4\u03b5. Shew yourselves to be, prove yourselves worthy of the title which you claim in every detail of your dealings with other men. \u1f00\u03bd\u03b1\u03c3\u03c4\u03c1\u03bf\u03c6\u03ae = your converse or intercourse with those around you.<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

According to the note in the Cambridge Greek Testament for Schools and Colleges Commentary<\/a> Peter referenced Leviticus 11:44, 45 and Leviticus 19:2, and according to a note (34<\/a>) in the NET, Peter quoted from Leviticus 19:2 in 1 Peter 1:16. Tables comparing the Greek of that quotation with that of the Septuagint follow.<\/span><\/p>\n\n\n\n\n\n\n
\n

1 Peter 1:16b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44b (Septuagint BLB) Table<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44b (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c<\/a><\/b> \u1f05\u03b3\u03b9\u03bf\u03c2 [\u03b5\u1f30\u03bc\u03b9]<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

1 Peter 1:16b (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44b (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44b (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u201cYou shall be holy, because I am holy.\u201d<\/span><\/span><\/p>\n<\/td>\n

\n

you shall be holy, for I am holy<\/span><\/span><\/p>\n<\/td>\n

\n

ye shall be holy, because I…am holy<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

1 Peter 1:16b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45b (Septuagint BLB) Table<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45b (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c<\/a><\/b> \u1f05\u03b3\u03b9\u03bf\u03c2 [\u03b5\u1f30\u03bc\u03b9]<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f05\u03b3\u03b9\u03bf\u03b9, \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

1 Peter 1:16b (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45b (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45b (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u201cYou shall be holy, because I am holy.\u201d<\/span><\/span><\/p>\n<\/td>\n

\n

you shall be holy, for I am holy<\/span><\/span><\/p>\n<\/td>\n

\n

ye shall be holy, for I…am holy<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

1 Peter 1:16b (NET Parallel Greek)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2b (Septuagint BLB) Table<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2b (Septuagint Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c \u1f05\u03b3\u03b9\u03bf\u03c2 [\u03b5\u1f30\u03bc\u03b9<\/a><\/b>]<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c \u1f05\u03b3\u03b9\u03bf\u03c2<\/span><\/span><\/p>\n<\/td>\n

\n

\u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u03bf\u03c2 \u1f10\u03b3\u1f7c<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

1 Peter 1:16b (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2b (NETS)<\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2b (English Elpenor)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\n

\u201cYou shall be holy, because I am holy.\u201d<\/span><\/span><\/p>\n<\/td>\n

\n

You shall be holy, for I am holy<\/span><\/span><\/p>\n<\/td>\n

\n

Ye shall be holy; for I…[am] holy<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Tables comparing Leviticus 11:44<\/a>; 11:45<\/a> and 19:2<\/a> in the Tanakh, KJV and NET, and tables comparing the Greek of Leviticus 11:44<\/a>; 11:45<\/a> and 19:2<\/a> in the Septuagint (BLB and Elpenor), and tables comparing 1 Peter 1:16<\/a>; John 17:20<\/a> and 17:22, 23<\/a> in the KJV and NET follow.<\/span><\/p>\n\n\n\n\n
\n

<\/a>Leviticus 11:44 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

For I am HaShem your G-d; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.<\/span><\/span><\/td>\nFor I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.<\/span><\/span><\/td>\nfor I am the Lord your God, and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Leviticus 11:44 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd \u03ba\u03b1\u1f76 \u1f01\u03b3\u03b9\u03b1\u03c3\u03b8\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u1f76 \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9 \u1f10\u03b3\u1f7c \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03bc\u03b9\u03b1\u03bd\u03b5\u1fd6\u03c4\u03b5 \u03c4\u1f70\u03c2 \u03c8\u03c5\u03c7\u1f70\u03c2 \u1f51\u03bc\u1ff6\u03bd \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd<\/a><\/b> \u03c4\u03bf\u1fd6\u03c2 \u1f11\u03c1\u03c0\u03b5\u03c4\u03bf\u1fd6\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b9\u03bd\u03bf\u03c5\u03bc\u1f73\u03bd\u03bf\u03b9\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2<\/span><\/span><\/td>\n\u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 \u039a\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u0398\u03b5\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd, \u03ba\u03b1\u1f76 \u1f01\u03b3\u03b9\u03b1\u03c3\u03b8\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5 \u03ba\u03b1\u1f76 \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9 \u1f10\u03b3\u1f7c \u039a\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u0398\u03b5\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd, \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03bc\u03b9\u03b1\u03bd\u03b5\u1fd6\u03c4\u03b5 \u03c4\u1f70\u03c2 \u03c8\u03c5\u03c7\u1f70\u03c2 \u1f51\u03bc\u1ff6\u03bd \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9<\/a><\/b> \u03c4\u03bf\u1fd6\u03c2 \u1f11\u03c1\u03c0\u03b5\u03c4\u03bf\u1fd6\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b9\u03bd\u03bf\u03c5\u03bc\u1f73\u03bd\u03bf\u03b9\u03c2 \u1f10\u03c0\u1f76 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2<\/span><\/span><\/td>\n<\/tr>\n
\n

Leviticus 11:44 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:44 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

For it is I who am the Lord your God, and you shall be sanctified, and you shall be holy, for I am holy, I the Lord your God. And you shall not defile your souls with any of the creeping things that stir on the earth.<\/span><\/span><\/td>\nFor I am the Lord your God; and ye shall be sanctified, and ye shall be holy, because I the Lord your God am holy; and ye shall not defile your souls with any of the reptiles creeping upon the earth.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Leviticus 11:45 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

For I am HaShem that brought you up out of the land of Egypt, to be your G-d; ye shall therefore be holy, for I am holy.<\/span><\/span><\/td>\nFor I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.<\/span><\/span><\/td>\nfor I am the Lord who brought you up from the land of Egypt to be your God, and you are to be holy because I am holy.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Leviticus 11:45 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u1f00\u03bd\u03b1\u03b3\u03b1\u03b3\u1f7c\u03bd \u1f51\u03bc\u1fb6\u03c2 \u1f10\u03ba \u03b3\u1fc6\u03c2 \u0391\u1f30\u03b3\u1f7b\u03c0\u03c4\u03bf\u03c5 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f51\u03bc\u1ff6\u03bd \u03b8\u03b5\u1f79\u03c2 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9 \u1f10\u03b3\u1f7c \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2<\/span><\/span><\/td>\n\u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7d \u03b5\u1f30\u03bc\u03b9 \u039a\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u1f00\u03bd\u03b1\u03b3\u03b1\u03b3\u1f7c\u03bd \u1f51\u03bc\u1fb6\u03c2 \u1f10\u03ba \u03c4\u1fc6\u03c2 \u0391\u1f30\u03b3\u1f7b\u03c0\u03c4\u03bf\u03c5 \u03b5\u1f36\u03bd\u03b1\u03b9 \u1f51\u03bc\u1ff6\u03bd \u0398\u03b5\u1f79\u03c2, \u03ba\u03b1\u1f76 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f05\u03b3\u03b9\u03bf\u03b9, \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u1f79\u03c2 \u03b5\u1f30\u03bc\u03b9 \u1f10\u03b3\u1f7c \u039a\u1f7b\u03c1\u03b9\u03bf\u03c2<\/span><\/span><\/td>\n<\/tr>\n
\n

Leviticus 11:45 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 11:45 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

For it is I who am the Lord who brought you up from the land of Egypt to be your God; you shall be holy, for I am holy, I, the Lord.<\/span><\/span><\/td>\nFor I am the Lord who brought you up out of the land of Egypt to be your God; and ye shall be holy, for I the Lord am holy.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>Leviticus 19:2 (Tanakh)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (KJV)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (NET)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I HaShem your G-d am holy.<\/span><\/span><\/td>\nSpeak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.<\/span><\/span><\/td>\n\u201cSpeak to the whole congregation of the Israelites and tell them, \u2018You must be holy because I, the Lord your God, am holy.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n\n\n
\n

<\/a>Leviticus 19:2 (Septuagint BLB)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (Septuagint Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03bb\u1f71\u03bb\u03b7\u03c3\u03bf\u03bd \u03c4\u1fc7 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc7 \u03c4\u1ff6\u03bd \u03c5\u1f31\u1ff6\u03bd \u0399\u03c3\u03c1\u03b1\u03b7\u03bb \u03ba\u03b1\u1f76 \u1f10\u03c1\u03b5\u1fd6\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2 \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c \u1f05\u03b3\u03b9\u03bf\u03c2 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd<\/span><\/span><\/td>\n\u03bb\u1f71\u03bb\u03b7\u03c3\u03bf\u03bd \u03c4\u1fc7 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc7 \u03c4\u1ff6\u03bd \u03c5\u1f31\u1ff6\u03bd \u1fbf\u0399\u03c3\u03c1\u03b1\u1f74\u03bb \u03ba\u03b1\u1f76 \u1f10\u03c1\u03b5\u1fd6\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7b\u03c2\u0387 \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5, \u1f45\u03c4\u03b9 \u1f05\u03b3\u03b9\u03bf\u03c2 \u1f10\u03b3\u1f7c \u039a\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u0398\u03b5\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd<\/span><\/span><\/td>\n<\/tr>\n
\n

Leviticus 19:2 (NETS)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

Leviticus 19:2 (English Elpenor)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

Speak to the congregation of the sons of Israel, and you shall say to them; You shall be holy, for I am holy, the Lord your God.<\/span><\/span><\/td>\nSpeak to the congregation of the children of Israel, and thou shalt say to them, Ye shall be holy; for I the Lord your God [am] holy.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>1 Peter 1:16 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

1 Peter 1:16 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

for it is written, \u201cYou shall be holy, because I am holy.\u201d<\/span><\/span><\/td>\nBecause it is written, Be ye holy; for I am holy.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

1 Peter 1:16 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

1 Peter 1:16 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

1 Peter 1:16 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03b4\u03b9\u1f79\u03c4\u03b9 \u03b3\u1f73\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 [\u1f45\u03c4\u03b9] \u1f05\u03b3\u03b9\u03bf\u03b9 \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a><\/b>, \u1f45\u03c4\u03b9 \u1f10\u03b3\u1f7c \u1f05\u03b3\u03b9\u03bf\u03c2 [\u03b5\u1f30\u03bc\u03b9]<\/span><\/span><\/td>\n\u03b4\u03b9\u03bf\u03c4\u03b9 \u03b3\u03b5\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03b1\u03b3\u03b9\u03bf\u03b9 \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b5<\/a> \u03bf\u03c4\u03b9 \u03b5\u03b3\u03c9 \u03b1\u03b3\u03b9\u03bf\u03c2 \u03b5\u03b9\u03bc\u03b9<\/span><\/span><\/td>\n\u03b4\u03b9\u03bf\u03c4\u03b9 \u03b3\u03b5\u03b3\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9 \u03b1\u03b3\u03b9\u03bf\u03b9 \u03b3\u03b9\u03bd\u03b5\u03c3\u03b8\u03b5 \u03bf\u03c4\u03b9 \u03b5\u03b3\u03c9 \u03b1\u03b3\u03b9\u03bf\u03c2 \u03b5\u03b9\u03bc\u03b9<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 17:20 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

John 17:20 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u201cI am not praying only on their behalf, but also on behalf of those who believe in me through their testimony,<\/span><\/span><\/td>\nNeither pray I for these alone, but for them also which shall believe on me through their word;<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

John 17:20 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

John 17:20 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

John 17:20 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u039f\u1f50 \u03c0\u03b5\u03c1\u1f76 \u03c4\u03bf\u1f7b\u03c4\u03c9\u03bd \u03b4\u1f72 \u1f10\u03c1\u03c9\u03c4\u1ff6 \u03bc\u1f79\u03bd\u03bf\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u1f79\u03bd\u03c4\u03c9\u03bd<\/a> \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03bb\u1f79\u03b3\u03bf\u03c5 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03b5\u1f30\u03c2 \u1f10\u03bc\u1f73<\/span><\/span><\/td>\n\u03bf\u03c5 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u03b4\u03b5 \u03b5\u03c1\u03c9\u03c4\u03c9 \u03bc\u03bf\u03bd\u03bf\u03bd \u03b1\u03bb\u03bb\u03b1 \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03bf\u03bd\u03c4\u03c9\u03bd<\/a><\/b> \u03b4\u03b9\u03b1 \u03c4\u03bf\u03c5 \u03bb\u03bf\u03b3\u03bf\u03c5 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03b9\u03c2 \u03b5\u03bc\u03b5<\/span><\/span><\/td>\n\u03bf\u03c5 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u03b4\u03b5 \u03b5\u03c1\u03c9\u03c4\u03c9 \u03bc\u03bf\u03bd\u03bf\u03bd \u03b1\u03bb\u03bb\u03b1 \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03bf\u03bd\u03c4\u03c9\u03bd \u03b4\u03b9\u03b1 \u03c4\u03bf\u03c5 \u03bb\u03bf\u03b3\u03bf\u03c5 \u03b1\u03c5\u03c4\u03c9\u03bd \u03b5\u03b9\u03c2 \u03b5\u03bc\u03b5<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>John 17:22, 23 (NET)<\/span><\/span><\/p>\n<\/td>\n

\n

John 17:22, 23 (KJV)<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

The glory you gave to me I have given to them, that they may be one just as we are one\u2014<\/span><\/span><\/td>\nAnd the glory which thou gavest me I have given them; that they may be one, even as we are one:<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

John 17:22 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

John 17:22 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

John 17:22 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u03ba\u03b1\u03b3\u1f7c<\/a><\/b> \u03c4\u1f74\u03bd \u03b4\u1f79\u03be\u03b1\u03bd \u1f23\u03bd \u03b4\u1f73\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b4\u1f73\u03b4\u03c9\u03ba\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2, \u1f35\u03bd\u03b1 \u1f66\u03c3\u03b9\u03bd \u1f13\u03bd \u03ba\u03b1\u03b8\u1f7c\u03c2 \u1f21\u03bc\u03b5\u1fd6\u03c2 \u1f15\u03bd<\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9<\/a> \u03c4\u03b7\u03bd \u03b4\u03bf\u03be\u03b1\u03bd \u03b7\u03bd \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b9\u03bd\u03b1 \u03c9\u03c3\u03b9\u03bd \u03b5\u03bd \u03ba\u03b1\u03b8\u03c9\u03c2 \u03b7\u03bc\u03b5\u03b9\u03c2 \u03b5\u03bd \u03b5\u03c3\u03bc\u03b5\u03bd<\/a><\/b><\/span><\/span><\/td>\n\u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9 \u03c4\u03b7\u03bd \u03b4\u03bf\u03be\u03b1\u03bd \u03b7\u03bd \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1\u03c2 \u03bc\u03bf\u03b9 \u03b4\u03b5\u03b4\u03c9\u03ba\u03b1 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b9\u03bd\u03b1 \u03c9\u03c3\u03b9\u03bd \u03b5\u03bd \u03ba\u03b1\u03b8\u03c9\u03c2 \u03b7\u03bc\u03b5\u03b9\u03c2 \u03b5\u03bd \u03b5\u03c3\u03bc\u03b5\u03bd<\/b><\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
I in them and you in me\u2014that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me.<\/span><\/span><\/td>\nI in them, and thou in me, that they may be made perfect in one; and<\/b> that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

John 17:23 (NET Parallel Greek)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

John 17:23 (Stephanus Textus Receptus)<\/a><\/span><\/span><\/p>\n<\/td>\n

\n

John 17:23 (Byzantine Majority Text)<\/a><\/span><\/span><\/p>\n<\/td>\n<\/tr>\n

\u1f10\u03b3\u1f7c \u1f10\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03c3\u1f7a \u1f10\u03bd \u1f10\u03bc\u03bf\u1f77, \u1f35\u03bd\u03b1 \u1f66\u03c3\u03b9\u03bd \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03bc\u1f73\u03bd\u03bf\u03b9 \u03b5\u1f30\u03c2 \u1f15\u03bd, \u1f35\u03bd\u03b1 \u03b3\u03b9\u03bd\u1f7d\u03c3\u03ba\u1fc3 \u1f41 \u03ba\u1f79\u03c3\u03bc\u03bf\u03c2 \u1f45\u03c4\u03b9 \u03c3\u1f7b \u03bc\u03b5 \u1f00\u03c0\u1f73\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f20\u03b3\u1f71\u03c0\u03b7\u03c3\u03b1\u03c2 \u03b1\u1f50\u03c4\u03bf\u1f7a\u03c2 \u03ba\u03b1\u03b8\u1f7c\u03c2 \u1f10\u03bc\u1f72 \u1f20\u03b3\u1f71\u03c0\u03b7\u03c3\u03b1\u03c2<\/span><\/span><\/td>\n\u03b5\u03b3\u03c9 \u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c3\u03c5 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03b9\u03bd\u03b1 \u03c9\u03c3\u03b9\u03bd \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u03b9\u03c2 \u03b5\u03bd \u03ba\u03b1\u03b9<\/a><\/b> \u03b9\u03bd\u03b1 \u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03b7 \u03bf \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03bf\u03c4\u03b9 \u03c3\u03c5 \u03bc\u03b5 \u03b1\u03c0\u03b5\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b7\u03b3\u03b1\u03c0\u03b7\u03c3\u03b1\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b8\u03c9\u03c2 \u03b5\u03bc\u03b5 \u03b7\u03b3\u03b1\u03c0\u03b7\u03c3\u03b1\u03c2<\/span><\/span><\/td>\n\u03b5\u03b3\u03c9 \u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03c3\u03c5 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03b9\u03bd\u03b1 \u03c9\u03c3\u03b9\u03bd \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c9\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b5\u03b9\u03c2 \u03b5\u03bd \u03ba\u03b1\u03b9<\/b> \u03b9\u03bd\u03b1 \u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03b7 \u03bf \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2 \u03bf\u03c4\u03b9 \u03c3\u03c5 \u03bc\u03b5 \u03b1\u03c0\u03b5\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b7\u03b3\u03b1\u03c0\u03b7\u03c3\u03b1\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b8\u03c9\u03c2 \u03b5\u03bc\u03b5 \u03b7\u03b3\u03b1\u03c0\u03b7\u03c3\u03b1\u03c2<\/span><\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Exploration, Part 10<\/em><\/a><\/div>\n
Back to 3 John<\/em><\/a><\/div>\n
Back to Exploration, Part 11<\/em><\/a><\/div>\n
<\/div>\n
\n
\n

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

\n

2<\/sup><\/a> John 14:16, 17a (ESV) Table<\/a><\/p>\n<\/div>\n

\n

3<\/sup><\/a> John 14:26 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

4<\/sup><\/a> John 14:18 (ESV)<\/p>\n<\/div>\n

\n

5<\/sup><\/a> John 14:23b (ESV) Table<\/a><\/p>\n<\/div>\n

\n

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

\n

7<\/sup><\/a> John 4:14b (ESV) Table<\/a><\/p>\n<\/div>\n

\n

8<\/sup><\/a> 1 Corinthians 6:17 (ESV)<\/p>\n<\/div>\n

\n

9<\/sup><\/a> Some of my reasons are found in Exploration, Part 1<\/i><\/a>, with more explanation in Exploration, Part 2<\/i><\/a>.<\/p>\n<\/div>\n

\n

10<\/sup><\/a> Philippians 2:12b, 13 (ESV)<\/p>\n<\/div>\n

\n

11<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, Matthew 5:48<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

12<\/sup><\/a> Galatians 5:22a (ESV)<\/p>\n<\/div>\n

\n

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

\n

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

\n

15<\/sup><\/a> 1 Corinthians 6:17 (ESV)<\/p>\n<\/div>\n

\n

16<\/sup><\/a> Galatians 2:20 (NET)<\/p>\n<\/div>\n

\n

17<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Byzantine Majority Text<\/a> had \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u1f79\u03bd\u03c4\u03c9\u03bd<\/a> here, a participle of the verb \u03c0\u03b9\u03c3\u03c4\u03b5\u03cd\u03c9<\/a> in the present tense (NET: believe<\/i>), where the Stephanus Textus Receptus<\/a> had \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03bf\u03bd\u03c4\u03c9\u03bd<\/a> (KJV: shall believe<\/i>) in the future tense.<\/p>\n<\/div>\n

\n

18<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03ba\u03b1\u03b3\u1f7c<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03ba\u03b1\u03b9 \u03b5\u03b3\u03c9<\/a>.<\/p>\n<\/div>\n

\n

19<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b5\u03c3\u03bc\u03b5\u03bd<\/a>, a 1st<\/sup> person plural form of the verb \u03b5\u1f30\u03bc\u03af<\/a> here. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

\n

20<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had the conjunction \u03ba\u03b1\u03b9<\/a> (KJV: and<\/i>) joining these clauses. The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n

\n

21<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, Matthew 5:48<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

22<\/sup><\/a> Ibid<\/em>.<\/p>\n<\/div>\n

\n

23<\/sup><\/a> From Verbal Moods: Imperative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a> in Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

\n

24<\/sup><\/a> Romans 9:31b, 32a (ESV)<\/p>\n<\/div>\n

\n

25<\/sup><\/a> Matthew 6:5 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

26<\/sup><\/a> This preference for the critical text was stated explicitly in Matthew’s Introduction – On the Greek Text<\/a>: \u201cIN undertaking an edition of the Greek text of the New Testament with English notes for the use of Schools, the Syndics of the Cambridge University Press have not thought it desirable to reprint the text in common use*[1]. To have done this would have been to set aside all the materials that have since been accumulated towards the formation of a correct text, and to disregard the results of textual criticism in its application to MSS., Versions and Fathers.\u201d<\/p>\n<\/div>\n

\n

27<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, Matthew 5:48<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

28<\/sup><\/a> Matthew 6:5a (ESV) Table<\/a><\/p>\n<\/div>\n

\n

29<\/sup><\/a> From Verbal Moods: Imperative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a> in Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

\n

30<\/sup><\/a> From X. Seneca Says His Health to Lucilius [5]<\/a>, translated into English by Google: \u201cBut as I am wont to send a letter with some small gift, it is true what I found in Athenodorus: ‘Then know that you are free from all desires, when you have come to the point of asking nothing of the gods except what you can ask openly.’ For now, what madness is there in men! They whisper the most shameful vows to the gods; if anyone puts his ear to them, they will be silent, and what they do not wish a man to know they tell a god. See, therefore, that this cannot be prescribed healthily: live with men as if a god were to see, speak with a god as if men were to hear. Farewell.\u201d<\/p>\n<\/div>\n

\n

31<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, Matthew 6:6<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

32<\/sup><\/a> Matthew 6:5b (ESV) Table<\/a><\/p>\n<\/div>\n

\n

33<\/sup><\/a> Matthew 6:6b (ESV) Table<\/a><\/p>\n<\/div>\n

\n

34<\/sup><\/a> 1 Corinthians 6:17b (ESV)<\/p>\n<\/div>\n

\n

35<\/sup><\/a> Galatians 2:20, 21 (ESV)<\/p>\n<\/div>\n

\n

36<\/sup><\/a> John 3:21 (ESV)<\/p>\n<\/div>\n

\n

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

\n

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

\n

39<\/sup><\/a> Galatians 5:22, 23 (ESV)<\/p>\n<\/div>\n

\n

40<\/sup><\/a> Sirach 4:9, 10 (English Elpenor)<\/p>\n<\/div>\n

\n

41<\/sup><\/a> Luke 6:35 (ESV) Table<\/a><\/p>\n<\/div>\n

\n

42<\/sup><\/a> John 17:22b, 23 (ESV)<\/p>\n<\/div>\n

\n

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

\n

44<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, John 8:36<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

45<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u03bb\u1f75\u03bc\u03c8\u03b5\u03c3\u03b8\u03b5<\/a> here, a form of the verb \u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bb\u03b7\u03c8\u03b5\u03c3\u03b8\u03b5<\/a>. These appear to be alternate spellings for the same part of speech.<\/p>\n<\/div>\n

\n

46<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, Matthew 5:48<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

47<\/sup><\/a> From Verbal Moods: Imperative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a> in Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

\n

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

\n

49<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f14\u03c3\u03b5\u03c3\u03b8\u03b5<\/a> here, a form of the verb \u03b5\u1f30\u03bc\u03af<\/a> in the future tense<\/a> and indicative mood<\/a>, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b5<\/a> (KJV: Be ye<\/i>), a form of the verb \u03b3\u03af\u03bd\u03bf\u03bc\u03b1\u03b9<\/a> in the 2nd<\/sup> aorist tense<\/a> and imperative mood<\/a>.<\/p>\n<\/div>\n

\n

50<\/sup><\/a> From the Cambridge Greek Testament for Schools and Colleges Commentary<\/a>, Matthew 5:48<\/a> on BibliaPlus<\/a> online.<\/p>\n<\/div>\n

\n

51<\/sup><\/a> From Verbal Moods: Imperative Mood<\/a>, Greek Verbs (Shorter Definitions)<\/a> in Resources for Learning New Testament Greek<\/a> online.<\/p>\n<\/div>\n

\n

52<\/sup><\/a> Ephesians 4:24 (ESV)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

For our freedom Christ has us set free.1 Jesus promised this freedom from slavery to sin: I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth2…the Holy Spirit, … 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":[6443,6434,6445,6444,3189,3608,2361,760,6349,290,415,1843,3989,6433,4751,2933,6435,6441,784,3321,6442,6446,6447,6437,6438,2919,6436,6227,2689,980,6238,421,1046,1148,1387,6439,6440],"class_list":["post-26226","post","type-post","status-publish","format-standard","hentry","category-explorations","category-section-seven","tag-1-corinthians-149","tag-1-corinthians-617","tag-1-peter-116","tag-2-corinthians-618","tag-acts-18","tag-ephesians-424","tag-galatians-220","tag-galatians-220-21","tag-galatians-51","tag-galatians-522","tag-galatians-522-23","tag-john-113","tag-john-1416-17","tag-john-1418","tag-john-1423","tag-john-1426","tag-john-1720-23","tag-john-1722-23","tag-john-321","tag-john-414","tag-john-836","tag-leviticus-1144-45","tag-leviticus-192","tag-luke-2117","tag-luke-635","tag-mark-1313","tag-matthew-1021-22","tag-matthew-249","tag-matthew-548","tag-matthew-65","tag-matthew-66","tag-philippians-212-13","tag-romans-1310","tag-romans-76","tag-romans-931-32","tag-sirach-410","tag-sirach-49-10"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/26226","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=26226"}],"version-history":[{"count":5,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/26226\/revisions"}],"predecessor-version":[{"id":26716,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/26226\/revisions\/26716"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=26226"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=26226"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=26226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}