{"id":899,"date":"2012-08-04T19:54:36","date_gmt":"2012-08-04T13:54:36","guid":{"rendered":"https:\/\/intelligent-torvalds.74-208-171-134.plesk.page\/?p=899"},"modified":"2024-12-14T14:48:45","modified_gmt":"2024-12-14T20:48:45","slug":"romans-part-7","status":"publish","type":"post","link":"https:\/\/religiousmind.net\/?p=899","title":{"rendered":"Romans, Part 7"},"content":{"rendered":"

What follows Paul\u2019s history of sin<\/a> is not the wholesale condemnation one might expect.\u00a0 In my opinion Paul learned something profound and difficult from his experience in Corinth, his judgment<\/a> of the Corinthians in general, his specific judgment<\/a> of the man who was cohabiting with his father\u2019s wife<\/em>,1<\/sup><\/a> and the affliction that happened to<\/em> him<\/a> in the province of Asia, that<\/em> he was burdened excessively, beyond<\/em> his strength, so that <\/em>he despaired even of living<\/em>.2<\/sup><\/a>\u00a0 Unlike God\u2019s wrath revealed from heaven, this affliction came with comfort and restoration as its goal.<\/p>\n

So after Paul wrote a history of sin from the time of Noah to the present he did not launch into a polemic against the worst and most blatant sinners.\u00a0 Instead\u2014knowing he probably addressed Jews, God-fearers or other Gentiles who had attached themselves to a Jewish synagogue, he spoke directly to them.\u00a0 \u00a0Therefore you are without excuse, whoever you are, when you judge<\/em> (\u03ba\u03c1\u1f77\u03bd\u03c9\u03bd<\/a>, a form of \u03ba\u03c1\u03af\u03bd\u03c9<\/a>) someone else.\u00a0 For on whatever grounds you judge<\/em> (\u03ba\u03c1\u1f77\u03bd\u03b5\u03b9\u03c2<\/a>, another form of \u03ba\u03c1\u03af\u03bd\u03c9) another, you condemn<\/em> (\u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u1f77\u03bd\u03b5\u03b9\u03c2<\/a>, a form of \u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03af\u03bd\u03c9<\/a>) yourself, because you who judge<\/em> (\u03ba\u03c1\u1f77\u03bd\u03c9\u03bd, a form of \u03ba\u03c1\u03af\u03bd\u03c9) practice<\/em> (\u03c0\u03c1\u1f71\u03c3\u03c3\u03b5\u03b9\u03c2<\/a>, a form of \u03c0\u03c1\u03ac\u03c3\u03c3\u03c9<\/a>) the same things<\/em>.3<\/sup><\/a><\/p>\n

This statement persuades me that the correct answer to Paul\u2019s rhetorical question<\/a> in 1 Corinthians\u2014Are you not to judge those inside<\/em> [i.e., the church]?<\/em>4<\/sup><\/a>\u2014is no.\u00a0 I know that, for whatever reasons, Paul did not correct this impression in 2 Corinthians directly (and I do think that 2 Corinthians was written after Romans).\u00a0 But this rhetorical question is part of Paul\u2019s original justification for judging the one who was cohabiting with his father\u2019s wife, and his justification was significantly amended in 2 Corinthians 2:9-11<\/a> and 7:11, 12<\/a>.<\/p>\n

One of the points that is often forgotten in the parable of the wheat and the tares (weeds) is that the answer to the slaves\u2019 (\u03b4\u03bf\u1fe6\u03bb\u03bf\u03b9<\/a>, a form of \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2<\/a>) question\u2014Do you want us to go and gather<\/em>5<\/sup><\/a> [the weeds]?<\/em>6<\/sup><\/a>\u2014was also no:\u00a0 No, since in gathering the weeds you may uproot the wheat with them<\/em>.7<\/sup><\/a>\u00a0 The implication being that slaves (\u03b4\u03bf\u1fe6\u03bb\u03bf\u03b9, a form of \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2) like me, and slaves (\u03b4\u03bf\u1fe6\u03bb\u03bf\u03b9, a form of \u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2) like Paul\u2014a slave<\/em> (\u03b4\u03bf\u1fe6\u03bb\u03bf\u03c2) of Christ Jesus<\/em>8<\/sup><\/a>\u2014are not competent to make those decisions or carry out those procedures in real time.\u00a0 Those decisions and that task will fall to angels at the end of the age,9<\/sup><\/a> the harvest.<\/p>\n

The Grand Inquisitor in my opinion is part gossip, part busybody, and all a part of the religious mind of human beings.\u00a0 It is a nasty beast to unleash on others, and an awful terror when it turns inward and devours itself.\u00a0 Paul seemed to have a handle on the latter in his first letter to the Corinthians (1 Corinthians 4:1-5 NET):<\/p>\n

One should think about us this way \u2013 as servants (\u1f51\u03c0\u03b7\u03c1\u1f73\u03c4\u03b1\u03c2<\/a>, a form of \u1f51\u03c0\u03b7\u03c1\u03ad\u03c4\u03b7\u03c2<\/a>) <\/em>of Christ and stewards (\u03bf\u1f30\u03ba\u03bf\u03bd\u1f79\u03bc\u03bf\u03c5\u03c2<\/a>, a form of \u03bf\u1f30\u03ba\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2<\/a>) <\/em>of the mysteries of God. \u00a0Now what10<\/sup><\/a> <\/em>is sought in stewards (\u03bf\u1f30\u03ba\u03bf\u03bd\u1f79\u03bc\u03bf\u03b9\u03c2<\/a>, another form of \u03bf\u1f30\u03ba\u03bf\u03bd\u03cc\u03bc\u03bf\u03c2)<\/em> is that one be found faithful (\u03c0\u03b9\u03c3\u03c4\u03cc\u03c2<\/a>). \u00a0<\/em>So for me, it is a minor matter that I am judged (\u1f00\u03bd\u03b1\u03ba\u03c1\u03b9\u03b8\u1ff6<\/a>, a form of \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9<\/a>) <\/em>by you or by any human court. \u00a0In fact, I do not even judge (\u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9)<\/em> myself. \u00a0For I am not aware of anything against myself, but I am not acquitted because of this. \u00a0The one who judges (\u1f00\u03bd\u03b1\u03ba\u03c1\u1f77\u03bd\u03c9\u03bd<\/a>, another form of \u1f00\u03bd\u03b1\u03ba\u03c1\u03af\u03bd\u03c9)<\/em> me is the Lord. \u00a0So then, do not judge (\u03ba\u03c1\u1f77\u03bd\u03b5\u03c4\u03b5, another form of \u03ba\u03c1\u03af\u03bd\u03c9)<\/em> anything before the time. \u00a0Wait until the Lord comes. \u00a0He will bring to light the hidden things of darkness and reveal the motives of hearts. \u00a0Then each will receive recognition from God.<\/p><\/blockquote>\n

After the affliction that happened to us<\/a> in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living<\/em>,11<\/sup><\/a> and after an intense bout with coveting, sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires<\/em>,12<\/sup><\/a> Paul had a handle on the issue of unleashing the Grand Inquisitor on others (Romans 2:1 NET):<\/p>\n

Therefore you are without excuse, whoever you are, when you judge\u00a0someone else.\u00a0 For on whatever grounds you judge\u00a0another, you condemn yourself, because you who judge\u00a0practice\u00a0the same things.<\/p><\/blockquote>\n

I may not be guilty of every sin listed in Romans 1:18-32 (and the same was probably true of the Jews, God-fearers and other Gentiles who had attached themselves to a Jewish synagogue).\u00a0 But I owe that to God\u2019s mercy and grace, for I am certainly guilty of all three types of unrighteous worship that led to God\u2019s wrath revealed from heaven; namely, God giving people over 1) in the desires of their hearts to impurity<\/a>,13<\/sup><\/a> 2) to dishonorable passions<\/a>,14<\/sup><\/a> and 3) to a depraved mind<\/a>.15<\/sup><\/a><\/p>\n

Now we know<\/em> (\u03bf\u1f34\u03b4\u03b1\u03bc\u03b5\u03bd<\/a>, a form of \u03b5\u1f34\u03b4\u03c9<\/a>) that God\u2019s judgment<\/em> (\u03ba\u03c1\u03af\u03bc\u03b1<\/a>) is in accordance with truth against those who practice<\/em> (\u03c0\u03c1\u1f71\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u03c2<\/a>, another form of \u03c0\u03c1\u03ac\u03c3\u03c3\u03c9) such things<\/em>, Paul continued. \u00a0And do you think, whoever you are, when you judge<\/em> (\u03ba\u03c1\u1f77\u03bd\u03c9\u03bd, a form of \u03ba\u03c1\u03af\u03bd\u03c9) those who practice<\/em> (\u03c0\u03c1\u1f71\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u03c2, another form of \u03c0\u03c1\u03ac\u03c3\u03c3\u03c9) such things and yet do<\/em> (\u03c0\u03bf\u03b9\u1ff6\u03bd<\/a>, a form of \u03c0\u03bf\u03b9\u03ad\u03c9<\/a>) them yourself, that you will escape God\u2019s judgment<\/em> (\u03ba\u03c1\u03af\u03bc\u03b1)?<\/em>16<\/sup><\/a><\/p>\n

Seriously, apart from revelation here and other places in the Old Testament scripture, who knew that God was so concerned to be worshiped properly that He would give people over to impurity, dishonorable passions and a depraved mind?\u00a0 In my depraved thoughts I was more or less content to praise me any time things went \u201cright\u201d (my way), and blame God or anyone, or anything, else every time things went \u201cwrong\u201d (not my way).\u00a0 Until God intervened in my life I didn\u2019t know another way to think about it.\u00a0 And if my old depraved thoughts come back to haunt me, asking, Doesn\u2019t all this righteous worship talk sound a bit self-serving?\u00a0 I have an answer now, with new thoughts, by rote if necessary: No, Love is not self-serving<\/em>17<\/sup><\/a> and God is love<\/em>.18<\/sup><\/a><\/p>\n

Paul continued with another question: Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know<\/em> (\u1f00\u03b3\u03bd\u03bf\u1ff6\u03bd<\/a>, a form of \u1f00\u03b3\u03bd\u03bf\u03ad\u03c9<\/a>) that God\u2019s kindness leads you to repentance?<\/em>19<\/sup><\/a>\u00a0 I wouldn\u2019t choose to compete with Paul in many things.\u00a0 But in one thing I think I may have a shot at the title.\u00a0 And this in my opinion clarifies Paul\u2019s meaning in his question above (1 Timothy 1:15-17 NET):<\/p>\n

This saying is trustworthy and deserves full acceptance: \u201cChrist Jesus came into the world to save sinners\u201d \u2013 and I am the worst (\u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2<\/a>) <\/em>of them! \u00a0But here is why I was treated with mercy: so that in me as the worst (\u03c0\u03c1\u1f7d\u03c4\u1ff3<\/a>, a form of \u03c0\u03c1\u1ff6\u03c4\u03bf\u03c2)<\/em>, Christ Jesus could demonstrate his utmost20<\/sup><\/a> <\/em>patience, as an example for those who are going to believe in him for eternal life. \u00a0Now to the eternal king, immortal, invisible, the only21<\/sup><\/a> <\/em>God, be honor and glory forever and ever!\u00a0 Amen.<\/p><\/blockquote>\n

 <\/p>\n

Addendum:<\/strong> June 28, 2020
\nTables comparing Matthew 13:28<\/a>; 1 Corinthians 4:2<\/a>; 1 John 4:16<\/a> and 1 Timothy 1:16, 17<\/a> in the NET and KJV follow.<\/p>\n\n\n\n\n
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<\/a>Matthew 13:28 (NET)<\/p>\n<\/td>\n

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Matthew 13:28 (KJV)<\/p>\n<\/td>\n<\/tr>\n

He said, \u2018An enemy has done this!\u2019 \u00a0So the slaves replied, \u2018Do you want us to go and gather it?\u2019<\/td>\nHe said unto them, An enemy hath done this. \u00a0The servants said unto him, Wilt thou then that we go and gather them up?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

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

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

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

\u1f41 \u03b4\u1f72 \u1f14\u03c6\u03b7 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2\u0387 \u1f10\u03c7\u03b8\u03c1\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03c0\u03bf\u1f77\u03b7\u03c3\u03b5\u03bd. \u03bf\u1f31 \u03b4\u1f72 |\u03b4\u03bf\u1fe6\u03bb\u03bf\u03b9| \u03bb\u1f73\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd<\/a> <\/strong>|\u03b1\u1f50\u03c4\u1ff7|\u0387 \u03b8\u1f73\u03bb\u03b5\u03b9\u03c2 \u03bf\u1f56\u03bd \u1f00\u03c0\u03b5\u03bb\u03b8\u1f79\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c5\u03bb\u03bb\u1f73\u03be\u03c9\u03bc\u03b5\u03bd<\/a> \u03b1\u1f50\u03c4\u1f71<\/td>\n\u03bf \u03b4\u03b5 \u03b5\u03c6\u03b7 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03c7\u03b8\u03c1\u03bf\u03c2 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03bd \u03bf\u03b9 \u03b4\u03b5 \u03b4\u03bf\u03c5\u03bb\u03bf\u03b9 \u03b5\u03b9\u03c0\u03bf\u03bd<\/a> \u03b1\u03c5\u03c4\u03c9 \u03b8\u03b5\u03bb\u03b5\u03b9\u03c2 \u03bf\u03c5\u03bd \u03b1\u03c0\u03b5\u03bb\u03b8\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c5\u03bb\u03bb\u03b5\u03be\u03c9\u03bc\u03b5\u03bd \u03b1\u03c5\u03c4\u03b1<\/td>\n\u03bf \u03b4\u03b5 \u03b5\u03c6\u03b7 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03c7\u03b8\u03c1\u03bf\u03c2 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03bd \u03bf\u03b9 \u03b4\u03b5 \u03b4\u03bf\u03c5\u03bb\u03bf\u03b9 \u03b5\u03b9\u03c0\u03bf\u03bd \u03b1\u03c5\u03c4\u03c9 \u03b8\u03b5\u03bb\u03b5\u03b9\u03c2 \u03bf\u03c5\u03bd \u03b1\u03c0\u03b5\u03bb\u03b8\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c3\u03c5\u03bb\u03bb\u03b5\u03be\u03bf\u03bc\u03b5\u03bd<\/a> <\/strong>\u03b1\u03c5\u03c4\u03b1<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>1 Corinthians 4:2 (NET)<\/p>\n<\/td>\n

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1 Corinthians 4:2 (KJV)<\/p>\n<\/td>\n<\/tr>\n

Now what is sought in stewards is that one be found faithful.<\/td>\nMoreover it is required in stewards, that a man be found faithful.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

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

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

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

\u1f67\u03b4\u03b5<\/a> <\/strong>\u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u03b6\u03b7\u03c4\u03b5\u1fd6\u03c4\u03b1\u03b9 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03bf\u1f30\u03ba\u03bf\u03bd\u1f79\u03bc\u03bf\u03b9\u03c2, \u1f35\u03bd\u03b1 \u03c0\u03b9\u03c3\u03c4\u1f79\u03c2 \u03c4\u03b9\u03c2 \u03b5\u1f51\u03c1\u03b5\u03b8\u1fc7<\/td>\n\u03bf<\/a> \u03b4\u03b5<\/a> \u03bb\u03bf\u03b9\u03c0\u03bf\u03bd \u03b6\u03b7\u03c4\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u03bf\u03b9\u03ba\u03bf\u03bd\u03bf\u03bc\u03bf\u03b9\u03c2 \u03b9\u03bd\u03b1 \u03c0\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b9\u03c2 \u03b5\u03c5\u03c1\u03b5\u03b8\u03b7<\/td>\n\u03bf \u03b4\u03b5 \u03bb\u03bf\u03b9\u03c0\u03bf\u03bd \u03b6\u03b7\u03c4\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u03bf\u03b9\u03ba\u03bf\u03bd\u03bf\u03bc\u03bf\u03b9\u03c2 \u03b9\u03bd\u03b1 \u03c0\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b9\u03c2 \u03b5\u03c5\u03c1\u03b5\u03b8\u03b7<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>1 John 4:16 (NET)<\/p>\n<\/td>\n

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1 John 4:16 (KJV)<\/p>\n<\/td>\n<\/tr>\n

And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides <\/strong>in him.<\/td>\nAnd we have known and believed the love that God hath to us. \u00a0God is love; and he that dwelleth in love dwelleth in God, and God in him.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

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

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

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

\u03ba\u03b1\u1f76 \u1f21\u03bc\u03b5\u1fd6\u03c2 \u1f10\u03b3\u03bd\u1f7d\u03ba\u03b1\u03bc\u03b5\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u1f7b\u03ba\u03b1\u03bc\u03b5\u03bd \u03c4\u1f74\u03bd \u1f00\u03b3\u1f71\u03c0\u03b7\u03bd \u1f23\u03bd \u1f14\u03c7\u03b5\u03b9 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd. \u1f49 \u03b8\u03b5\u1f78\u03c2 \u1f00\u03b3\u1f71\u03c0\u03b7 \u1f10\u03c3\u03c4\u1f77\u03bd, \u03ba\u03b1\u1f76 \u1f41 \u03bc\u1f73\u03bd\u03c9\u03bd \u1f10\u03bd \u03c4\u1fc7 \u1f00\u03b3\u1f71\u03c0\u1fc3 \u1f10\u03bd \u03c4\u1ff7 \u03b8\u03b5\u1ff7 \u03bc\u1f73\u03bd\u03b5\u03b9 \u03ba\u03b1\u1f76 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 |\u03bc\u1f73\u03bd\u03b5\u03b9<\/a><\/strong>|<\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03bc\u03b5\u03b9\u03c2 \u03b5\u03b3\u03bd\u03c9\u03ba\u03b1\u03bc\u03b5\u03bd \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03ba\u03b1\u03bc\u03b5\u03bd \u03c4\u03b7\u03bd \u03b1\u03b3\u03b1\u03c0\u03b7\u03bd \u03b7\u03bd \u03b5\u03c7\u03b5\u03b9 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03b5\u03bd \u03b7\u03bc\u03b9\u03bd \u03bf \u03b8\u03b5\u03bf\u03c2 \u03b1\u03b3\u03b1\u03c0\u03b7 \u03b5\u03c3\u03c4\u03b9\u03bd \u03ba\u03b1\u03b9 \u03bf \u03bc\u03b5\u03bd\u03c9\u03bd \u03b5\u03bd \u03c4\u03b7 \u03b1\u03b3\u03b1\u03c0\u03b7 \u03b5\u03bd \u03c4\u03c9 \u03b8\u03b5\u03c9 \u03bc\u03b5\u03bd\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03b5\u03bd \u03b1\u03c5\u03c4\u03c9<\/td>\n\u03ba\u03b1\u03b9 \u03b7\u03bc\u03b5\u03b9\u03c2 \u03b5\u03b3\u03bd\u03c9\u03ba\u03b1\u03bc\u03b5\u03bd \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03ba\u03b1\u03bc\u03b5\u03bd \u03c4\u03b7\u03bd \u03b1\u03b3\u03b1\u03c0\u03b7\u03bd \u03b7\u03bd \u03b5\u03c7\u03b5\u03b9 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03b5\u03bd \u03b7\u03bc\u03b9\u03bd \u03bf \u03b8\u03b5\u03bf\u03c2 \u03b1\u03b3\u03b1\u03c0\u03b7 \u03b5\u03c3\u03c4\u03b9\u03bd \u03ba\u03b1\u03b9 \u03bf \u03bc\u03b5\u03bd\u03c9\u03bd \u03b5\u03bd \u03c4\u03b7 \u03b1\u03b3\u03b1\u03c0\u03b7 \u03b5\u03bd \u03c4\u03c9 \u03b8\u03b5\u03c9 \u03bc\u03b5\u03bd\u03b5\u03b9 \u03ba\u03b1\u03b9 \u03bf \u03b8\u03b5\u03bf\u03c2 \u03b5\u03bd \u03b1\u03c5\u03c4\u03c9 \u03bc\u03b5\u03bd\u03b5\u03b9<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

<\/a>1 Timothy 1:16, 17 (NET)<\/p>\n<\/td>\n

\n

1 Timothy 1:16, 17 (KJV)<\/p>\n<\/td>\n<\/tr>\n

But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.<\/td>\nHowbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

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

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

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

\u1f00\u03bb\u03bb\u1f70 \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f20\u03bb\u03b5\u1f75\u03b8\u03b7\u03bd, \u1f35\u03bd\u03b1 \u1f10\u03bd \u1f10\u03bc\u03bf\u1f76 \u03c0\u03c1\u1f7d\u03c4\u1ff3 \u1f10\u03bd\u03b4\u03b5\u1f77\u03be\u03b7\u03c4\u03b1\u03b9 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03c4\u1f74\u03bd \u1f05\u03c0\u03b1\u03c3\u03b1\u03bd<\/a> <\/strong>\u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u1f77\u03b1\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f51\u03c0\u03bf\u03c4\u1f7b\u03c0\u03c9\u03c3\u03b9\u03bd \u03c4\u1ff6\u03bd \u03bc\u03b5\u03bb\u03bb\u1f79\u03bd\u03c4\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u1f7b\u03b5\u03b9\u03bd \u1f10\u03c0\u1fbf \u03b1\u1f50\u03c4\u1ff7 \u03b5\u1f30\u03c2 \u03b6\u03c9\u1f74\u03bd \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03bd<\/td>\n\u03b1\u03bb\u03bb\u03b1 \u03b4\u03b9\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b7\u03bb\u03b5\u03b7\u03b8\u03b7\u03bd \u03b9\u03bd\u03b1 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03c0\u03c1\u03c9\u03c4\u03c9 \u03b5\u03bd\u03b4\u03b5\u03b9\u03be\u03b7\u03c4\u03b1\u03b9 \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b7\u03bd \u03c0\u03b1\u03c3\u03b1\u03bd<\/a> \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03b9\u03b1\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c5\u03c0\u03bf\u03c4\u03c5\u03c0\u03c9\u03c3\u03b9\u03bd \u03c4\u03c9\u03bd \u03bc\u03b5\u03bb\u03bb\u03bf\u03bd\u03c4\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03b5\u03b9\u03bd \u03b5\u03c0 \u03b1\u03c5\u03c4\u03c9 \u03b5\u03b9\u03c2 \u03b6\u03c9\u03b7\u03bd \u03b1\u03b9\u03c9\u03bd\u03b9\u03bf\u03bd<\/td>\n\u03b1\u03bb\u03bb\u03b1 \u03b4\u03b9\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf \u03b7\u03bb\u03b5\u03b7\u03b8\u03b7\u03bd \u03b9\u03bd\u03b1 \u03b5\u03bd \u03b5\u03bc\u03bf\u03b9 \u03c0\u03c1\u03c9\u03c4\u03c9 \u03b5\u03bd\u03b4\u03b5\u03b9\u03be\u03b7\u03c4\u03b1\u03b9 \u03b9\u03b7\u03c3\u03bf\u03c5\u03c2 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b7\u03bd \u03c0\u03b1\u03c3\u03b1\u03bd \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03b9\u03b1\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c5\u03c0\u03bf\u03c4\u03c5\u03c0\u03c9\u03c3\u03b9\u03bd \u03c4\u03c9\u03bd \u03bc\u03b5\u03bb\u03bb\u03bf\u03bd\u03c4\u03c9\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03b5\u03b9\u03bd \u03b5\u03c0 \u03b1\u03c5\u03c4\u03c9 \u03b5\u03b9\u03c2 \u03b6\u03c9\u03b7\u03bd \u03b1\u03b9\u03c9\u03bd\u03b9\u03bf\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n
Now to the eternal king, immortal, invisible, the only God, be honor and glory forever and ever! \u00a0Amen.<\/td>\nNow unto the King eternal, immortal, invisible, the only wise <\/strong>God, be honour and glory for ever and ever. Amen.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n\n\n\n\n
\n

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

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

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

\u03a4\u1ff7 \u03b4\u1f72 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1fd6 \u03c4\u1ff6\u03bd \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd, \u1f00\u03c6\u03b8\u1f71\u03c1\u03c4\u1ff3 \u1f00\u03bf\u03c1\u1f71\u03c4\u1ff3 \u03bc\u1f79\u03bd\u1ff3 \u03b8\u03b5\u1ff7, \u03c4\u03b9\u03bc\u1f74 \u03ba\u03b1\u1f76 \u03b4\u1f79\u03be\u03b1 \u03b5\u1f30\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u03b1\u1f30\u1ff6\u03bd\u03b1\u03c2 \u03c4\u1ff6\u03bd \u03b1\u1f30\u1f7d\u03bd\u03c9\u03bd, \u1f00\u03bc\u1f75\u03bd<\/td>\n\u03c4\u03c9 \u03b4\u03b5 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9 \u03c4\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03c9\u03bd \u03b1\u03c6\u03b8\u03b1\u03c1\u03c4\u03c9 \u03b1\u03bf\u03c1\u03b1\u03c4\u03c9 \u03bc\u03bf\u03bd\u03c9 \u03c3\u03bf\u03c6\u03c9<\/a> <\/strong>\u03b8\u03b5\u03c9 \u03c4\u03b9\u03bc\u03b7 \u03ba\u03b1\u03b9 \u03b4\u03bf\u03be\u03b1 \u03b5\u03b9\u03c2 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03b9\u03c9\u03bd\u03b1\u03c2 \u03c4\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03c9\u03bd \u03b1\u03bc\u03b7\u03bd<\/td>\n\u03c4\u03c9 \u03b4\u03b5 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9 \u03c4\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03c9\u03bd \u03b1\u03c6\u03b8\u03b1\u03c1\u03c4\u03c9 \u03b1\u03bf\u03c1\u03b1\u03c4\u03c9 \u03bc\u03bf\u03bd\u03c9 \u03c3\u03bf\u03c6\u03c9 <\/strong>\u03b8\u03b5\u03c9 \u03c4\u03b9\u03bc\u03b7 \u03ba\u03b1\u03b9 \u03b4\u03bf\u03be\u03b1 \u03b5\u03b9\u03c2 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03b9\u03c9\u03bd\u03b1\u03c2 \u03c4\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03c9\u03bd \u03b1\u03bc\u03b7\u03bd<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n
Romans, Part 8<\/em><\/a><\/div>\n
Back to Romans, Part 48<\/em><\/a><\/div>\n
Back to The Angels Will Gather<\/em><\/a><\/div>\n
Back to Antichrist, Part 2<\/em><\/a><\/div>\n
Back to Son of God – 1 John, Part 3<\/em><\/a><\/div>\n
Back to Romans, Part 46<\/em><\/a><\/div>\n
Back to The Righteousness of God<\/em><\/a><\/div>\n
Back to Fear – Exodus, Part 9<\/em><\/a><\/div>\n
Back to Condemnation or Judgment? – Part 3<\/em><\/a><\/div>\n
Back to Fear – Leviticus<\/em><\/a><\/div>\n
Back to Romans, Part 50<\/em><\/a><\/div>\n
Back to Condemnation or Judgment? – Part 6<\/em><\/a><\/div>\n
Back to Romans, Part 53<\/em><\/a><\/div>\n
Back to Condemnation or Judgment? – Part 13<\/em><\/a><\/div>\n
Back to Romans, Part 78<\/em><\/a><\/div>\n
Back to Sexual Immorality Revisited, Part 2<\/em><\/a><\/div>\n
Back to To Make Holy, Part 9<\/em><\/a><\/div>\n
Back to Christianity, Part 11<\/em><\/a><\/div>\n
Back to Exploration, Part 4<\/em><\/a><\/div>\n
<\/div>\n
\n<\/div>\n
\n

1<\/sup><\/a> 1 Corinthians 5:1 (NET)<\/a>\u00a0 Table<\/a>\u00a0 The judgment is in verses 2-5<\/a>.<\/p>\n<\/div>\n

\n

2<\/sup><\/a> 2 Corinthians 1:8 (NET) Table<\/a><\/p>\n<\/div>\n

\n

3<\/sup><\/a> Romans 2:1 (NET)<\/p>\n<\/div>\n

\n

4<\/sup><\/a> 1 Corinthians 5:12b (NET) Table<\/a><\/p>\n<\/div>\n

\n

5<\/sup><\/a> The NET parallel Greek<\/a> text, NA28<\/sup><\/a> and Stephanus Textus Receptus<\/a> had \u03c3\u03c5\u03bb\u03bb\u1f73\u03be\u03c9\u03bc\u03b5\u03bd<\/a> here, where the Byzantine Majority Text<\/a> had \u03c3\u03c5\u03bb\u03bb\u03b5\u03be\u03bf\u03bc\u03b5\u03bd<\/a>.<\/p>\n<\/div>\n

\n

6<\/sup><\/a> Matthew 13:28b (NET)<\/p>\n<\/div>\n

\n

7<\/sup><\/a> Matthew 13:29 (NET) Table<\/a><\/p>\n<\/div>\n

\n

8<\/sup><\/a> Romans 1:1a (NET)<\/p>\n<\/div>\n

\n

9<\/sup><\/a> Matthew 13:38-42 (NET)<\/a><\/p>\n<\/div>\n

\n

10<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f67\u03b4\u03b5<\/a> \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03bf<\/a> \u03b4\u03b5<\/a> \u03bb\u03bf\u03b9\u03c0\u03bf\u03bd (KJV: Moreover<\/em>).<\/p>\n<\/div>\n

\n

11<\/sup><\/a> 2 Corinthians 1:8 (NET) Table<\/a><\/p>\n<\/div>\n

\n

12<\/sup><\/a> Romans 7:8 (NET)<\/p>\n<\/div>\n

\n

13<\/sup><\/a> Romans 1:24 (NET)<\/a><\/p>\n<\/div>\n

\n

14<\/sup><\/a> Romans 1:26 (NET)<\/a><\/p>\n<\/div>\n

\n

15<\/sup><\/a> Romans 1:28 (NET)<\/a><\/p>\n<\/div>\n

\n

16<\/sup><\/a> Romans 2:2, 3 (NET)<\/p>\n<\/div>\n

\n

17<\/sup><\/a> 1 Corinthians 13:5 (NET)<\/a><\/p>\n<\/div>\n

\n

18<\/sup><\/a> 1 John 4:8<\/a>, 16 (NET)<\/a><\/p>\n<\/div>\n

\n

19<\/sup><\/a> Romans 2:4 (NET)<\/p>\n<\/div>\n

\n

20<\/sup><\/a> The NET parallel Greek<\/a> text and NA28<\/sup><\/a> had \u1f05\u03c0\u03b1\u03c3\u03b1\u03bd<\/a> here, where the Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c0\u03b1\u03c3\u03b1\u03bd<\/a> (KJV: all<\/em>).<\/p>\n<\/div>\n

\n

21<\/sup><\/a> The Stephanus Textus Receptus<\/a> and Byzantine Majority Text<\/a> had \u03c3\u03bf\u03c6\u03c9<\/a> (KJV: wise<\/em>) following only<\/em>.\u00a0 The NET parallel Greek<\/a> text and NA28<\/sup><\/a> did not.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

What follows Paul\u2019s history of sin is not the wholesale condemnation one might expect.\u00a0 In my opinion Paul learned something profound and difficult from his experience in Corinth, his judgment of the Corinthians in general, his specific judgment of the … 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":[712,20,6],"tags":[832,829,835,315,830,831,828,833,834,807],"class_list":["post-899","post","type-post","status-publish","format-standard","hentry","category-chapter-2","category-romans","category-section-two","tag-1-corinthians-41-5","tag-1-corinthians-512","tag-1-timothy-115-17","tag-2-corinthians-18","tag-matthew-1328","tag-matthew-1329","tag-romans-21","tag-romans-22-3","tag-romans-24","tag-romans-78"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/899","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=899"}],"version-history":[{"count":6,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/899\/revisions"}],"predecessor-version":[{"id":25632,"href":"https:\/\/religiousmind.net\/index.php?rest_route=\/wp\/v2\/posts\/899\/revisions\/25632"}],"wp:attachment":[{"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=899"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=899"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/religiousmind.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=899"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}