I’ll continue to consider yehôvâh’s (יהוה) instruction to Moses: They[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.[2] The atonement of Aaron and his sons continued:
| Exodus 29:10-14 (NET) |
Leviticus 8:14-17 (NET) |
| You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put their hands on the head of the bull. | Then [Moses] brought near the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull and Aaron and his sons laid their hands on the head of the sin offering (chaṭṭâʼâh, החטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία) bull, |
| You are to kill the bull before the Lord at the entrance to the tent of meeting | and he slaughtered it. Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, and he poured out the rest of the blood at the base of the altar and so consecrated (qâdash, ויקדשהו; Septuagint: ἡγίασεν, another form of ἁγιάζω) it to make atonement (kâphar, לכפר; Septuagint: ἐξιλάσασθαι, a form of ἐξιλάσκομαι) on it. |
| and take some of the blood of the bull and put it on the horns of the altar with your finger; all the rest of the blood you are to pour out at the base of the altar. | |
| You are to take all the fat that covers the entrails, and the lobe that is above the liver, and the two kidneys and the fat that is on them, and burn them on the altar. | Then he took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, and Moses offered it all up in smoke on the altar, |
| But the meat of the bull, its skin, and its dung you are to burn up outside the camp. It is the purification offering (chaṭṭâʼâh, חטאת; Septuagint: ἁμαρτίας, a form of ἁμαρτία). | but the rest of the bull – its hide, its flesh, and its dung – he completely burned up outside the camp just as the Lord (yehôvâh, יהוה) had commanded Moses. |
The sin offering bull was eaten by no one. The Hebrew word translated holy in the clause for they are holy was קדש (qôdesh). In the Septuagint קדש (qôdesh) was translated ἅγια (a form of ἅγιος).
But now Christ has come as the high priest of the good things to come.[3] He passed through the greater and more perfect tent not made with hands, that is, not of this creation, and he entered once for all into the most holy place (ἅγια, a form of ἅγιος) not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.[4]
The Greek word translated more perfect was τελειοτέρας (a form of τέλειος). Later in the same chapter the author located that more perfect tent beyond the phrase not of this creation (Hebrews 9:24-28 NET):
For Christ did not enter a sanctuary (ἅγια, a form of ἅγιος) made with hands – the representation of the true sanctuary – but into heaven itself, and he appears now in God’s presence for us. And he did not enter to offer himself again and again, the way the high priest enters the sanctuary (ἅγια, a form of ἅγιος) year after year with blood that is not his own, for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. And just as people are appointed to die once, and then to face judgment, so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.
I got a little obsessed (See Table1 below) convincing myself that πολλῶν ἀνενεγκεῖν ἁμαρτίας (to bear the sins of many) was the referent of χωρὶς ἁμαρτίας, but did eventually come to the conclusion that not to bear sin was a better translation of χωρὶς ἁμαρτίας than the more literal without sin (KJV).[5] The phrase to bear (ἀνενεγκεῖν, a form of ἀναφέρω) the sins of many was an allusion to Isaiah’s prophecy.
| Isaiah 53:12 (NET) | Hebrews 9:28 (NET Parallel Greek) | Isaiah 53:12 (Septuagint) | |
| …he lifted up the sin of many… | πολλῶν ἀνενεγκεῖν[6] ἁμαρτίας | ἁμαρτίας πολλῶν ἀνήνεγκεν[7] | …he bare the sin of many… |
The Hebrew word translated ἀνήνεγκεν in the Septuagint was נשׁא (nâśâʼ), which brought me back to the long name of God: And HaShem passed by before him, and proclaimed: ‘The HaShem, HaShem, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving (nâśâʼ, נשׁא; Septuagint: ἀφαιρῶν, a form of ἀφαιρέω) iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’[8] The author of Hebrews concluded (Hebrews 10:15-18 NET):
And the Holy Spirit also witnesses to us, for after saying,[9] “This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds,”[10] then he says, “Their sins and their lawless deeds I will remember[11] no longer.” Now where there is forgiveness of these, there is no longer any offering for sin.
Dear friends, we are God’s children now, John wrote, and what we will be has not yet been revealed. We know[12] that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure.[13] The Greek word translated purifies was ἁγνίζει (a form of ἁγνίζω). It had a very specific meaning. Now the Jewish feast of Passover was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse (ἁγνίσωσιν, another form of ἁγνίζω) themselves ritually.[14]
There were rituals to perform. We have four men who have taken a vow, the brothers in Jerusalem instructed Paul, take them and purify (ἁγνίσθητι, another form of ἁγνίζω) yourself along with them and pay their expenses, so that they may have their heads shaved.[15] Then Paul took the men the next day, and after he had purified (ἁγνισθείς, another form of ἁγνίζω) himself along with them, he went to the temple and gave notice of the completion of the days of purification (ἁγνισμοῦ, a form of ἁγνισμός), when the sacrifice would be offered for each of them.[16] But I will strongly suggest that those rituals relate only tangentially to John’s use of ἁγνίζει above.
You have purified (ἡγνικότες, another form of ἁγνίζω) your souls by obeying (ὑπακοῇ, a form of ὑπακοή) the truth,[17] Peter wrote. The Stephanus Textus Receptus and the Byzantine Majority Text had δια πνευματος here as well, translated through the Spirit (KJV). The clue John left that he meant something other than established ritual was καθώς ἐστιν (literally, “just as he is”), translated just as Jesus is pure. To walk just as Jesus walked is to be led by the Holy Spirit. For all who are led by the Spirit of God are the sons of God.[18] But I say, live by the Spirit and you will not carry out the desires of the flesh.[19]
John described a new covenant purification ritual, if you will, previously (1 John 1:8-2:2 NET):
If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us. But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness. If we say we have not sinned, we make him a liar and his word is not in us. (My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One, and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world.
Everyone who practices sin also practices lawlessness, John continued, indeed, sin is lawlessness. And you know that Jesus was revealed to take away sins,[20] and in him there is no sin. Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous.[21] The Greek words translated practices above were not forms of πράσσω but forms of ποιέω. The one who [does] (ποιῶν, a form of ποιέω) righteousness is righteous, just as Jesus is righteous.
The One who does righteousness is the Holy Spirit. He fills the new human born of God from above with God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness[22] and self-control.[23] By his will we have been made holy[24] through the offering of the body of Jesus Christ once for all.[25] And the second point is like it: The “God of peace…will in fact do (ποιήσει, another form of ποιέω) this”:[26] make you completely holy and [keep] your spirit and soul and body…entirely blameless at the coming of our Lord Jesus Christ[27] because He is trustworthy (πιστὸς, a form of πιστός). I want to be one who [does] (ποιῶν, a form of ποιέω) the truth [who] comes to the light, so that it may be plainly evident that [my] deeds have been done in God.[28]
The one who practices sin is of the devil, John continued, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. Everyone who has been fathered by God does not practice (ποιεῖ, another form of ποιέω) sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.[29]
The one who [does] (ποιεῖ, another form of ποιέω) sin is of the devil. This is the old human: You were taught with reference to your former way of life to lay aside the old (παλαιὸν, a form of παλαιός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who is being corrupted in accordance with deceitful desires, to be renewed in the spirit of your mind, and to put on the new (καινὸν, a form of καινός) [human] (ἄνθρωπον, a form of ἄνθρωπος) who has been created in God’s image – in righteousness and holiness that comes from truth.[30] So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.[31]
Though the new human is not able to sin, because he has been fathered by God, at any given moment one born from above might revert to walking according to the flesh, the old human, sin personified (Romans 7:14-23; 8:1-4 NET):
For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. But if I do what I don’t want, I agree that the law is good. But now it is no longer me doing it, but sin that lives in me. For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot[32] do it. For I do not do the good I want, but I do the very evil I do not want! Now if I do what I do not want, it is no longer me doing it but sin that lives in me.
So, I find the law that when I want to do good, evil is present with me. For I delight in the law of God in my inner being. But I see a different law in my members waging war against the law of my mind and making me captive to[33] the law of sin that is in my members…
There is therefore now no condemnation for those who are in Christ Jesus.[34] For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
Endure your suffering as discipline,[35] the author of Hebrews wrote. Actually, your suffering was added by the translators. The NET parallel Greek text and the Byzantine Majority Text began with εἰς. A more literal translation would be “Into (or, unto) discipline endure.” (The Stephanus Textus Receptus began with ει, translated If ye endure chastening.) What one endures unto discipline was clearer a few verses prior (Hebrews 12:3 NET):
Think of him who endured such opposition against himself[36] by sinners, so that you may not grow weary in your souls and give up.
When I think of Jesus I think of others in opposition to Him, the sin in his own flesh was so marvelously controlled. The old human has been the most obvious, nearest and dearest sinner whose opposition has been mine to endure.
A table of the occurrences of χωρὶς in the New Testament and its translation in the NET and KJV, and nine tables comparing Hebrews 9:24-28; 1 John 3:2-9; Galatians 5:22-23; Hebrews 10:10; Romans 7:25; Romans 7:14-23; Romans 8:1-4; Hebrews 12:7 and 12:3 in the NET and KJV follow. I broke the latter tables when the NET parallel Greek text differed from the Stephanus Textus Receptus or the Byzantine Majority Text.
| Reference | Greek | NET | KJV |
| Matthew 13:34 | χωρὶς παραβολῆς | without a parable | without a parable |
| Matthew 14:21 | χωρὶς γυναικῶν | Not counting women | beside women |
| Matthew 15:38 | χωρὶς παιδίων (NET) / χωρις γυναικων (Stephanus Textus Receptus) | Not counting children | beside women |
| Mark 4:34 | χωρὶς δὲ παραβολῆς | without a parable | without a parable |
| Luke 6:49 | χωρὶς θεμελίου | without a foundation | without a foundation |
| John 1:3 | χωρὶς αὐτοῦ | apart from him | without him |
| John 15:5 | χωρὶς ἐμοῦ | apart from me | without me |
| John 20:7 | χωρὶς | by itself | by itself |
| Romans 3:21 | χωρὶς νόμου | apart from the law | without the law |
| Romans 3:28 | χωρὶς ἔργων νόμου | apart from the works of the law | without the deeds of the law |
| Romans 4:6 | χωρὶς ἔργων | apart from works | without works |
| Romans 7:8 | χωρὶς γὰρ νόμου | For apart from the law | For without the law |
| Romans 7:9 | χωρὶς νόμου | apart from the law | without the law |
| Romans 10:14 | χωρὶς κηρύσσοντος | without someone preaching | without a preacher |
| 1 Corinthians 4:8 | χωρὶς ἡμῶν | without us | without us |
| 1 Corinthians 11:11 | χωρὶς ἀνδρὸς (NET) / χωρὶς γυναικὸς (Stephanus Textus Receptus) | independent of man | without the woman |
| χωρὶς γυναικὸς (NET) / χωρὶς ἀνδρὸς (Stephanus Textus Receptus) | independent of woman | without the man | |
| 2 Corinthians 11:28 | χωρὶς τῶν παρεκτὸς | Apart from other things | Beside those things that are without |
| 2 Corinthians 12:3 | χωρὶς τοῦ σώματος (NET) / εκτος του σωματος (Stephanus Textus Receptus) | apart from the body | out of the body |
| Ephesians 2:12 | χωρὶς Χριστοῦ | without the Messiah | without Christ |
| Philippians 2:14 | χωρὶς γογγυσμῶν | without grumbling | without murmurings |
| 1 Timothy 2:8 | χωρὶς ὀργῆς | without anger | without wrath |
| 1 Timothy 5:21 | χωρὶς προκρίματος | without prejudice | without preferring one before another |
| Philemon 1:14 | χωρὶς δὲ τῆς σῆς γνώμης | However, without your consent | But without thy mind |
| Hebrews 4:15 | χωρὶς ἁμαρτίας | yet without sin | yet without sin |
| Hebrews 7:7 | χωρὶς δὲ πάσης ἀντιλογίας | Now without dispute | And without all contradiction |
| Hebrews 7:20 | χωρὶς ὁρκωμοσίας[37] | done without a sworn affirmation | without an oath |
| without a sworn affirmation | without an oath (verse 21) | ||
| Hebrews 9:7 | χωρὶς αἵματος | without blood | without blood |
| Hebrews 9:18 | οὐδὲ…χωρὶς αἵματος / ουδ…χωρις αιματος (Stephanus Textus Receptus) | with blood | neither…without blood |
| Hebrews 9:22 | χωρὶς αἱματεκχυσίας | without the shedding of blood | without shedding of blood |
| Hebrews 9:28 | χωρὶς ἁμαρτίας | not to bear sin | without sin |
| Hebrews 10:28 | χωρὶς οἰκτιρμῶν | without mercy | without mercy |
| Hebrews 11:6 | χωρὶς δὲ πίστεως | Now without faith | But without faith |
| Hebrews 11:40 | μὴ χωρὶς ἡμῶν | together with us | without us…not |
| Hebrews 12:8 | χωρίς ἐστε παιδείας | you do not experience discipline | be without chastisement |
| Hebrews 12:14 | οὗ χωρὶς | for without it | without which |
| James 2:18 | χωρὶς τῶν ἔργων | without works | without thy works |
| James 2:20 | χωρὶς τῶν ἔργων | without works | without works |
| James 2:26 | χωρὶς πνεύματος | without the spirit | without the spirit |
| χωρὶς ἔργων / χωρὶς τῶν ἔργων (Stephanus Textus Receptus) | without works | without works | |
| NET Parallel Greek | Stephanus Textus Receptus | |
| οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν | ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων | ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων |
| And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, | Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; |
| for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. | For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. |
| Stephanus Textus Receptus | ||
| ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται | επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται | επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται |
| And just as people are appointed to die once, and then to face judgment, | And as it is appointed unto men once to die, but after this the judgment: |
| so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation. | So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. |
| Stephanus Textus Receptus | ||
| οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. | ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν | ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν |
| Stephanus Textus Receptus | ||
| ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν | αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν | αγαπητοι νυν τεκνα θεου εσμεν και ουπω εφανερωθη τι εσομεθα οιδαμεν δε οτι εαν φανερωθη ομοιοι αυτω εσομεθα οτι οψομεθα αυτον καθως εστιν |
| And everyone who has this hope focused on him purifies himself, just as Jesus is pure. | And every man that hath this hope in him purifieth himself, even as he is pure. |
| Everyone who practices sin also practices lawlessness; indeed, sin is lawlessness. | Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. |
| And you know that Jesus was revealed to take away (ἄρῃ, a form of αἴρω) sins, and in him there is no sin. | And ye know that he was manifested to take away our sins; and in him is no sin. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| καὶ οἴδατε ὅτι ἐκεῖνος ἐφανερώθη, ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν | και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν | και οιδατε οτι εκεινος εφανερωθη ινα τας αμαρτιας ημων αρη και αμαρτια εν αυτω ουκ εστιν |
| Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. | Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. |
| Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous. | Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. |
| The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. | He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. |
| Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. | Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. |
|
Galatians 5:22, 23 (KJV) |
|
| But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, | But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, |
| gentleness, and self-control. Against such things there is no law. | Meekness, temperance: against such there is no law. |
| Stephanus Textus Receptus | ||
| πραΰτης ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος | πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος | πραοτης εγκρατεια κατα των τοιουτων ουκ εστιν νομος |
|
Hebrews 10:10 (KJV) |
|
| By his will we have been made holy through the offering of the body of Jesus Christ once for all. | By the which will we are sanctified through the offering of the body of Jesus Christ once for all. |
| Stephanus Textus Receptus | ||
| ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ | εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος του ιησου χριστου εφαπαξ | εν ω θεληματι ηγιασμενοι εσμεν οι δια της προσφορας του σωματος ιησου χριστου εφαπαξ |
| NET Parallel Greek | Stephanus Textus Receptus | |
| χάρις τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ῎Αρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοὶ_ δουλεύω νόμῳ θεοῦ τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. | ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας | ευχαριστω τω θεω δια ιησου χριστου του κυριου ημων αρα ουν αυτος εγω τω μεν νοι δουλευω νομω θεου τη δε σαρκι νομω αμαρτιας |
|
Romans 7:14-23 (KJV) |
|
| For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. | For we know that the law is spiritual: but I am carnal, sold under sin. |
| For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. | For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. |
| But if I do what I don’t want, I agree that the law is good. | If then I do that which I would not, I consent unto the law that it is good. |
| But now it is no longer me doing it, but sin that lives in me. | Now then it is no more I that do it, but sin that dwelleth in me. |
| For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. | For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. |
| NET Parallel Greek | Stephanus Textus Receptus | |
| Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτ᾿ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειται μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ | οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω | οιδα γαρ οτι ουκ οικει εν εμοι τουτ εστιν εν τη σαρκι μου αγαθον το γαρ θελειν παρακειται μοι το δε κατεργαζεσθαι το καλον ουχ ευρισκω |
| For I do not do the good I want, but I do the very evil I do not want! | For the good that I would I do not: but the evil which I would not, that I do. |
| Now if I do what I do not want, it is no longer me doing it but sin that lives in me. | Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. |
| So, I find the law that when I want to do good, evil is present with me. | I find then a law, that, when I would do good, evil is present with me. |
| For I delight in the law of God in my inner being. | For I delight in the law of God after the inward man: |
| But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. | But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. |
| Stephanus Textus Receptus | ||
| βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσιν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντα με |ἐν| τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσιν μου | βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου | βλεπω δε ετερον νομον εν τοις μελεσιν μου αντιστρατευομενον τω νομω του νοος μου και αιχμαλωτιζοντα με εν τω νομω της αμαρτιας τω οντι εν τοις μελεσιν μου |
| NET Parallel Greek | Stephanus Textus Receptus | Byzantine Majority Text |
| Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ | ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα | ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα |
| For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. | For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. |
| For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, | For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: |
| so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit. | That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. |
| Stephanus Textus Receptus | ||
| εἰς παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός. τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ | ει παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ εστιν υιος ον ου παιδευει πατηρ | εις παιδειαν υπομενετε ως υιοις υμιν προσφερεται ο θεος τις γαρ υιος εστιν ον ου παιδευει πατηρ |
| Stephanus Textus Receptus | ||
| ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς |ἑαυτὸν| ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι | αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι | αναλογισασθε γαρ τον τοιαυτην υπομεμενηκοτα υπο των αμαρτωλων εις αυτον αντιλογιαν ινα μη καμητε ταις ψυχαις υμων εκλυομενοι |
[1] Aaron and his sons (Exodus 28:43 NET)
[3] The Greek word translated to come in the NET parallel Greek text was γενομένων (a form of γίνομαι). In the Stephanus Textus Receptus and the Byzantine Majority texts it was μελλοντων (a form of μέλλω). Table
[5] NET note (34): “Grk ‘without sin,’ but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.” My actual question was whether χωρὶς ἁμαρτίας (without sin) referred to those who eagerly await him. I didn’t discover anything that would allow me to propose that argument in the face of those who know Greek syntax better than I do.
[6] A 2nd aorist active infinitive form of the verb ἀναφέρω
[7] An aorist active indicative 3rd person singular form of the verb ἀναφέρω
[9] The NET parallel Greek text had εἰρηκέναι here, a perfect active infinitive form of ῥέω according to the Koine Greek Lexicon (a form of ἐρέω according to BibleHub). The Stephanus Textus Receptus and Byzantine Majority Text had προειρηκεναι, a perfect active infinitive form of προερέω.
[10] The NET parallel Greek text had διάνοιαν here, an accusative singular feminine form of διάνοια. The Stephanus Textus Receptus and Byzantine Majority Text had διανοιων, a genitive plural feminine form of διάνοια according to the Koine Greek Lexicon.
[11] The NET parallel Greek text had μνησθήσομαι here, a form of μιμνήσκω in the indicative mood (though the word “μνησθήσομαι” in the parallel Greek text of the NET for Hebrews 10:17 highlights as, and links to, μνάομαι). The Stephanus Textus Receptus and Byzantine Majority Text had μνησθω, another form of μιμνήσκω in the subjunctive mood, the same as the Septuagint and the full quotation in Hebrews 8:11, 12.
In the Septuagint and the full quotation this is not an issue: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action” (from Subjunctive Mood). Isolated as it is in verse 17, however, μὴ μνησθω ἔτι would mean something like “I might remember no longer” while μὴ μνησθήσομαι ἔτι would translate “I will remember no longer.”
[12] In the Stephanus Textus Receptus and the Byzantine Majority Text this clause began with δε (KJV: but). It is absent in the NET parallel Greek text.
[20] The Stephanus Textus Receptus and Byzantine Majority Text had αμαρτιας ημων here (KJV: our sins). The NET parallel Greek text had simply αμαρτιας.
[22] The NET parallel Greek text and NA28 had πραΰτης here, which was also spelled πραοτης in the Stephanus Textus Receptus and Byzantine Majority Text.
[24] The Stephanus Textus Receptus and Byzantine Majority Text had οι here, which was absent from the NET parallel Greek text.
[26] 1 Thessalonians 5:24 (NET)
[27] 1 Thessalonians 5:23 (NET)
[32] The NET parallel Greek text had οὔ here where the Stephanus Textus Receptus and Byzantine Majority Text had ουχ ευρισκω.
[33] The NET parallel Greek text and Byzantine Majority Text had ἐν here where the Stephanus Textus Receptus did not.
[34] The Stephanus Textus Receptus and Byzantine Majority Text had μη κατα σαρκα περιπατουσιν αλλα κατα πνευμα (KJV: who walk not after the flesh, but after the Spirit) while the NET parallel Greek text did not.
[36] The NET parallel Greek text had ἑαυτὸν here where the Stephanus Textus Receptus and Byzantine Majority Text had αυτον.
[37] The second occurrence of χωρὶς ὁρκωμοσίας was in verse 21 of the Stephanus Textus Receptus and King James translation, while both were in verse 20 in the NET parallel Greek text and Byzantine Majority Text.