The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. Jesus prayed (John 17:9 NET):
I am praying on behalf of them. I am not praying on behalf of the world, but on behalf of those you have given me, because they belong to you.
Translating ἐρωτῶ pray (KJV) at a time when I pray thee was a more natural way to make a request sounds different to my ear than I am praying today. But now I ask (ἐρωτῶ, a form of ἐρωτάω) you, lady (not as if I were writing[2] a new commandment to you, but the one we have had from the beginning), that we love one another.[3] Yes,[4] I say (ἐρωτῶ, a form of ἐρωτάω) also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.[5] So the rich man said, ‘Then I beg (ἐρωτῶ, a form of ἐρωτάω) you, father—send Lazarus to my father’s house.[6]
Jesus’ request was made on behalf of those you have given me, those who understood and had actively received the words He gave them. They were further designated here as belonging to the Father. No one can come to me unless the Father who sent me draws him, Jesus had said, and I will raise him up at the last day.[7]
Growing up it seemed natural for me to assume that these people (τοῖς ἀνθρώποις) were given to Jesus because God knew they would believe that He had sent Him, they would accept the words He gave to them and really understand that Jesus came from the Father. And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.[8]
Now it seems just as natural to assume that they believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.[9] This new assumption became natural as I heard Paul’s answer to his own rhetorical question: You will say to me then, “Why[10] does he still find fault? For who has ever resisted his will (βουλήματι, a form of βούλημα)?”[11]
At first, I was so certain that Paul would (or should) mount a spirited defense of human desire and exertion, human faith and human obedience predicated on human willpower (θέλοντος, a form of θέλω), that I misunderstood his answer (Romans 9:20, 21 NET):
But who indeed are you—a mere human being—to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?
Pastor J.D. Farag told a story about a woman who approached him at a conference:
She thanked me for the ABC’s of salvation. She said, “I led my friend to Christ using the ABC’s of salvation.”
And by the way, it’s not the only way. It’s just a simple way. If I can do it, you can do it. It’s a simple way to share how to be saved.
So she shares with me how that she was able to lead this friend to Christ. And then after she got saved she went to church with her on a Sunday. The very next day her husband murdered her and then killed himself.
She’s with the Lord. Maybe I’m just saying I’m never going to stop sharing the gospel and the ABC’s of salvation, because you just don’t know.
Though we called the “ABC’s of salvation” the “four spiritual laws,”[12] this story reminded me of my understanding growing up in church. The woman’s faith in Christ made her a vessel for special use (KJV: vessel unto honour). Her husband sealed his own fate as a vessel for ordinary use (KJV: unto dishonour) by murdering his wife and then killing himself. (Had he lived he, too, may have repented and believed the four spiritual laws or the ABC’s of salvation.) But behind these human desires and exertions[13] was another: the first woman’s decision to share the ABC’s of salvation with her friend and the nagging regret that she didn’t do so with her friend’s husband. Though Pastor Farag didn’t go there, I remember fearing that one would answer for this failure and this lost soul at the judgment seat of Christ: Woe[14] to me if I do not preach the gospel![15]
With these beliefs Paul’s description of God as a potter with the right (ἐξουσίαν, a form of ἐξουσία) to make from the same lump of clay one vessel for special use and another for ordinary use seemed mostly irrelevant, if not altogether cruel or evil. Paul continued (Romans 9:22-24 NET):
But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?[16] And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory—even us, whom he has called, not only from the Jews but also from the Gentiles?
Before I could appreciate the consistency of Paul’s answer I needed to be persuaded that salvation was wholly a work of God—Yours is the kingdom and the power and the glory forever[17]—not of human effort so that no one can boast.[18] To perceive the wisdom of the Holy Spirit’s answer to Paul’s rhetorical question I needed much more persuasion that the righteousness revealed in the gospel, the righteousness of God through the faithfulness of Jesus Christ,[19] was a gift to be received, not a curse to endure as I mourned the lost “joys” and past “glories” of sin, or chafed at those around me who still “enjoyed” their sins.
Let’s face it, I needed a radical renewing of my mind before I could appreciate how God’s right to make from the same lump of clay one vessel (σκεῦος) for special use and another for ordinary use (ἀτιμίαν, a form of ἀτιμία) is the rationale for a salvation that begins with the temporary housing of an entirely new creation within sinful condemned flesh (2 Corinthians 5:17; 4:7; 1 Corinthians 15:42b-44a).
So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come![20]
But we have this treasure in clay jars (σκεύεσιν, another form of σκεῦος), so that the extraordinary power belongs to God and does not come from us.
What is sown is perishable, what is raised is imperishable. It is sown in dishonor (ἀτιμίᾳ), it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.
It bears mentioning that though the NET translators seemed to distinguish between a vessel for special use, objects of wrath or mercy and clay jars, all are forms of σκεῦος.
| Reference | NET | KJV | Greek |
| Romans 9:21 | one vessel for special use | one vessel unto honour | σκεῦος |
| Romans 9:22 | objects of wrath | vessels of wrath | σκεύη, a form of σκεῦος |
| Romans 9:23 | objects of mercy | vessels of mercy | σκεύη, a form of σκεῦος |
| 2 Corinthians 4:7 | clay jars | earthen vessels | σκεύεσιν, another form of σκεῦος |
Everything I have belongs to you, and everything you have belongs to me, Jesus’ prayer continued, and I have been glorified by them.[21] The KJV reads: And all mine are thine, and thine are mine; and I am glorified (δεδόξασμαι, a form of δοξάζω) in them.[22] I’m reasonably convinced that the translators of the KJV assumed that Jesus referred still to the men you gave[23] me out of the world.[24] Before I studied σκεῦος I was less sure that was the NET translators’ assumption. The addition of the word thing (Everything) reminded me of a song we sang when I was young:
He owns the cattle on a thousand hills,
The wealth in every mine;
He owns the rivers and the rocks and rills,
The sun and stars that shine.
Wonderful riches, more than tongue can tell –
He is my Father so they’re mine as well;
He owns the cattle on a thousand hills –
I know that He will care for me.
Now I can see that this listing of wealth was intended as a demonstration of God’s ability to care for me. I didn’t understand it that way then. As a child of the King I thought I was supposed to believe that He would express his care for me as a share of that wealth. I can’t say how often I actually believed that versus how often I thought it was just wishful thinking. It did set the tone, what I thought I should believe, if and when I tried to be a “true” believer. He worshiped and served the creation rather than the Creator[25] may be a fair characterization of my religious youth.
Paul amplified how Jesus could be glorified by or in those who “really understand that I came from you, and they believed that you sent me”[26] (2 Corinthians 3:1b-3 NET):
We[27] don’t need letters of recommendation to you or from you as some other people do, do we?[28] You yourselves are our letter, written on our hearts, known and read by everyone, revealing that you are a letter of Christ, delivered by us, written not with ink but by the Spirit of the living God, not on stone tablets but on tablets of human hearts.
Paul contrasted the glory of the ministry of the law to that of the ministry of the Spirit (διακονία τοῦ πνεύματος), describing the former as the ministry that produced death (διακονία τοῦ θανάτου; KJV: ministration of death) or the ministry that produced condemnation (διακονίᾳ τῆς κατακρίσεως; KJV: ministration of condemnation), and the latter as the ministry that produces righteousness (διακονία τῆς δικαιοσύνης; KJV: ministration of righteousness):
But if the ministry that produced death—carved in letters on stone tablets—came with glory (δόξῃ, a form of δόξα), so that the Israelites could not keep their eyes fixed on the face of Moses[29] because of the glory (δόξαν, another form of δόξα) of his face (a glory which was made ineffective), how much more glorious (δόξῃ, a form of δόξα) will the ministry of the Spirit be? For if there was glory (δόξα) in the[30] ministry that produced condemnation, how much more does the ministry that produces righteousness excel in[31] glory (δόξῃ, a form of δόξα)! For indeed, what had been glorious (δεδοξασμένον, another form of δοξάζω) now has no[32] glory (δεδόξασται, another form of δοξάζω) because of[33] the tremendously greater glory (δόξης, another form of δόξα) of what replaced it. For if what was made ineffective came with glory (δόξης, another form of δόξα), how much more has what remains come in glory (δόξῃ, a form of δόξα)![34]
I am no longer in the world, Jesus continued, but they[35] are in the world, and I am coming to you. Holy Father, keep them safe in your name that[36] you have given me, so that they may be one just as we are one.[37] The KJV reads: keep through thine own name those whom thou hast given me. These appear to be the extremes of translating the same Greek text in the former verse to keep consistent with the differences in the next verse:
|
John 17:12 (NET) |
John 17:12 (KJV) |
| When I was with them I kept them safe and[38] watched over them in your name that[39] you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled. | While I was with them in the world,[40] I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. |
The singular pronoun ᾧ (NET: that) was rendered that you have given me and was assumed to refer to your name, where the plural pronoun ους (KJV: those) was translated those that thou gavest me and was assumed to refer to the people God gave to Jesus. I’ll begin to consider the lost son of perdition in another essay. The point here as far as I’m concerned was that Jesus asked his Father to give the Holy Spirit to those who accepted Jesus’ words (John 17:13 NET):
But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves.
Jesus’ joy was χαρὰν (a form of χαρά) in Greek. But the fruit of the Spirit is…joy (χαρὰ).[41] The oneness He asked for those who believed that God had sent Jesus, accepted the words He gave to them and really understood that He came from the Father because God predestined them to be conformed to the image of his Son, comes through this same indwelling Holy Spirit, as each is led to acknowledge (Galatians 2:20, 21 NET):
I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. 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 do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!
A note (39) in the NET indicated that Romans 9:20b was a quote from Isaiah 29:16 and 45:9. Tables comparing the English translations from the Masoretic text and Septuagint follow:
|
Masoretic Text |
Septuagint | ||
| Isaiah 29:16 (Tanakh) | Isaiah 29:16 (NET) | Isaiah 29:16 (NETS) |
Isaiah 29:16 (Elpenor English) |
| Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? | Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”? | Shall you not be regarded as the potter’s clay? Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? | Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely? |
|
Masoretic Text |
Septuagint | ||
| Isaiah 45:9 (Tanakh) | Isaiah 45:9 (NET) | Isaiah 45:9 (NETS) |
Isaiah 45:9 (Elpenor English) |
| Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? | One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!” | What better thing have I formed like potter’s clay? Shall the plowman plow the earth? Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”? | What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it? |
I compared the Greek of Romans 9:20b to Isaiah 29:16b below:
|
Romans 9:20b (NET Parallel Greek) |
Isaiah 29:16b (Septuagint BLB) |
Isaiah 29:16b (Septuagint Elpenor) |
| μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως | μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας | μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας |
|
Romans 9:20b (NET) |
Isaiah 29:16b (NETS) |
Isaiah 29:16b (English Elpenor) |
| Does what is molded say to the molder, “Why have you made me like this?” | Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? | Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely? |
Tables comparing Isaiah 29:16 and 45:9 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 29:16 and 45:9 in the Septuagint (BLB and Elpenor), and tables of 2 John 1:5; Philippians 4:3; Romans 9:19; 1 Corinthians 9:16; 2 Corinthians 5:17; 3:1; 3:7; 3:9, 10 and John 17:11, 12 comparing the NET and KJV follow.
| Isaiah 29:16 (KJV) | ||
| Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? | Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? | Your thinking is perverse! Should the potter be regarded as clay? Should the thing made say about its maker, “He didn’t make me”? Or should the pottery say about the potter, “He doesn’t understand”? |
| οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε μὴ ἐρεῗ τὸ πλάσμα τῷ πλάσαντι οὐ σύ με ἔπλασας ἢ τὸ ποίημα τῷ ποιήσαντι οὐ συνετῶς με ἐποίησας | οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· οὐ συνετῶς με ἐποίησας |
| Shall you not be regarded as the potter’s clay? Shall the thing formed say to the one who formed it, “You did not form me,” or the thing made to the one who made it, “You made me with no understanding”? | Shall ye not be counted as clay of the potter? Shall the thing formed say to him that formed it, Thou didst not form me? or the work to the maker, Thou hast not made me wisely? |
| Isaiah 45:9 (KJV) | ||
| Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? | Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? | One who argues with his Creator is in grave danger, one who is like a mere shard among the other shards on the ground! The clay should not say to the potter, “What in the world are you doing? Your work lacks skill!” |
| ποῗον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν μὴ ἐρεῗ ὁ πηλὸς τῷ κεραμεῗ τί ποιεῗς ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῗρας | Ποῖον βέλτιον κατεσκεύασα ὡς πηλὸν κεραμέως; μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν; μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ· τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτό |
| What better thing have I formed like potter’s clay? Shall the plowman plow the earth? Shall the clay say to the potter, “What are you doing, since you are not working, nor do you have hands”? | What excellent thing have I prepared as clay of the potter? Will the ploughman plough the earth all say? shall the clay say to the potter, What art thou doing that thou dost not work, nor hast hands? shall the thing formed answer him that formed it? |
|
2 John 1:5 (KJV) |
|
| But now I ask you, lady (not as if I were writing a new commandment to you, but the one we have had from the beginning), that we love one another. | And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. |
| Stephanus Textus Receptus | ||
| καὶ νῦν ἐρωτῶ σε, κυρία (οὐχ ὡς ἐντολὴν |καινὴν| γράφων σοι ἀλλὰ ἣν εἴχομεν ἀπ᾿ ἀρχῆς), ἵνα ἀγαπῶμεν ἀλλήλους | και νυν ερωτω σε κυρια ουχ ως εντολην γραφω σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους | και νυν ερωτω σε κυρια ουχ ως εντολην γραφων σοι καινην αλλα ην ειχομεν απ αρχης ινα αγαπωμεν αλληλους |
|
Philippians 4:3 (KJV) |
|
| Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life. | And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. |
| Stephanus Textus Receptus | ||
| ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησαν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. | και ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης | ναι ερωτω και σε συζυγε γνησιε συλλαμβανου αυταις αιτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και κλημεντος και των λοιπων συνεργων μου ων τα ονοματα εν βιβλω ζωης |
|
Romans 9:19 (KJV) |
|
| You will say to me then, “Why does he still find fault? For who has ever resisted his will?” | Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? |
| Stephanus Textus Receptus | ||
| Ἐρεῖς μοι οὖν τί [οὖν] ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν | ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν | ερεις ουν μοι τι ετι μεμφεται τω γαρ βουληματι αυτου τις ανθεστηκεν |
|
1 Corinthians 9:16 (KJV) |
|
| For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel! | For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! |
| Stephanus Textus Receptus | ||
| ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα· ἀνάγκη γάρ μοι ἐπίκειται· οὐαὶ γάρ μοί ἐστιν ἐὰν μὴ εὐαγγελίσωμαι | εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι | εαν γαρ ευαγγελιζωμαι ουκ εστιν μοι καυχημα αναγκη γαρ μοι επικειται ουαι δε μοι εστιν εαν μη ευαγγελιζωμαι |
|
2 Corinthians 5:17 (KJV) |
|
| So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come! | Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. |
| Stephanus Textus Receptus | ||
| ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά | ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα | ωστε ει τις εν χριστω καινη κτισις τα αρχαια παρηλθεν ιδου γεγονεν καινα τα παντα |
|
2 Corinthians 3:1 (KJV) |
|
| Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we? | Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? |
| Stephanus Textus Receptus | ||
| Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν | αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων | αρχομεθα παλιν εαυτους συνιστανειν ει μη χρηζομεν ως τινες συστατικων επιστολων προς υμας η εξ υμων συστατικων |
|
2 Corinthians 3:7 (KJV) |
|
| But if the ministry that produced death—carved in letters on stone tablets—came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective), | But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: |
| Stephanus Textus Receptus | ||
| Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην | ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωσεως δια την δοξαν του προσωπου αυτου την καταργουμενην | ει δε η διακονια του θανατου εν γραμμασιν εντετυπωμενη εν λιθοις εγενηθη εν δοξη ωστε μη δυνασθαι ατενισαι τους υιους ισραηλ εις το προσωπον μωυσεως δια την δοξαν του προσωπου αυτου την καταργουμενην |
|
2 Corinthians 3:9, 10 (KJV) |
|
| For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory! | For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. |
| Stephanus Textus Receptus | ||
| εἰ γὰρ |τῇ| διακονίᾳ τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ | ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη | ει γαρ η διακονια της κατακρισεως δοξα πολλω μαλλον περισσευει η διακονια της δικαιοσυνης εν δοξη |
| For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it. | For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. |
| Stephanus Textus Receptus | ||
| καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης | και γαρ ουδε δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης | και γαρ ου δεδοξασται το δεδοξασμενον εν τουτω τω μερει ενεκεν της υπερβαλλουσης δοξης |
|
John 17:11, 12 (KJV) |
|
| I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them safe in your name that you have given me, so that they may be one just as we are one. | And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. |
| Stephanus Textus Receptus | ||
| καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, καγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς | και ουκ ετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ους δεδωκας μοι ινα ωσιν εν καθως ημεις | και ουκετι ειμι εν τω κοσμω και ουτοι εν τω κοσμω εισιν και εγω προς σε ερχομαι πατερ αγιε τηρησον αυτους εν τω ονοματι σου ω δεδωκας μοι ινα ωσιν εν καθως ημεις |
| When I was with them I kept them safe and watched over them in your name that you have given me. Not one of them was lost except the one destined for destruction, so that the scripture could be fulfilled. | While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. |
| Stephanus Textus Receptus | ||
| ὅτε ἤμην μετ᾿ αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματι σου ᾧ δέδωκας μοι, καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ | οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη | οτε ημην μετ αυτων εν τω κοσμω εγω ετηρουν αυτους εν τω ονοματι σου ους δεδωκας μοι εφυλαξα και ουδεις εξ αυτων απωλετο ει μη ο υιος της απωλειας ινα η γραφη πληρωθη |
[2] The NET parallel Greek text, NA28 and Byzantine Majority Text had γράφων here, where the Stephanus Textus Receptus had γραφω (KJV: wrote).
[4] The NET parallel Greek text, NA28 and Byzantine Majority Text had ναὶ here, where the Stephanus Textus Receptus had και (KJV: And).
[10] The NET parallel Greek text and NA28 had οὖν (not translated in the NET) following Why. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[12] “In 1952, [Bill Bright] wrote The Four Spiritual Laws, an evangelistic Christian tract. In the booklet he outlines his view of the essentials of the Christian faith concerning salvation. It is summarized as four spiritual laws or principles that govern what he sees as human beings’ relationship with God. The booklet ends with a prayer of repentance.”
[13] I think the fact that this woman attended church once before she died gave Pastor Farag the confidence to assume that she had truly Admitted she was a sinner, really Believed that Jesus is Lord and fully intended to Call (ἐπικαλέσηται, a form of ἐπικαλέω) upon Him; and so he said, “She’s with the Lord.”
So then, it does not depend on human desire (θέλοντος, a form of θέλω) or exertion (τρέχοντος, a form of τρέχω), but on God who shows mercy (Romans 9:16 NET). [W]e must get rid of every weight and the sin that clings so closely, and run (τρέχωμεν, another form of τρέχω) with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith (Hebrews 12:1b, 2a NET). [F]or the one bringing forth in you both the desire (θέλειν, another form of θέλω) and the effort (ἐνεργεῖν, a form of ἐνεργέω)—for the sake of his good pleasure—is God (Philippians 2:13 NET).
[14] The NET parallel Greek text and NA28 had γάρ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: yea)
[16] NET note 44: Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
[17] Matthew 6:13b (NASB) Table
[19] Romans 3:22a (NET) Table
[20] The Stephanus Textus Receptus and Byzantine Majority Text had τα παντα (KJV: all things) here. The NET parallel Greek text and NA28 did not.
[23] The NET parallel Greek text and NA28 had ἔδωκας here, where the Stephanus Textus Receptus and Byzantine Majority Text had δεδωκας (KJV: gavest).
[24] John 17:6a (NET) Table
[27] The NET parallel Greek text and NA28 had ἢ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει (KJV: or).
[28] The Stephanus Textus Receptus and Byzantine Majority Text had συστατικων (KJV: commendation) repeated here. The NET parallel Greek text and NA28 did not.
[29] In the NET parallel Greek text and NA28 Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.
[30] The NET parallel Greek text and NA28 had τῇ here, where the Stephanus Textus Receptus and Byzantine Majority Text had η.
[31] The Stephanus Textus Receptus and Byzantine Majority Text had εν here. The NET parallel Greek text and NA28 did not.
[32] The NET parallel Greek text, NA28 and Byzantine Majority Text had οὐ here, where the Stephanus Textus Receptus had ουδε.
[33] The NET parallel Greek text and NA28 had εἵνεκεν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ενεκεν (KJV: by reason of).
[34] 2 Corinthians 3:7-11 (NET)
[35] The NET parallel Greek text and NA28 had αὐτοὶ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουτοι (KJV: these).
[36] The NET parallel Greek text, NA28 and Byzantine Majority Text had the singular pronoun ᾧ here, where the Stephanus Textus Receptus had the plural ους (KJV: those).
[38] The NET parallel Greek text and NA28 had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.
[39] The NET parallel Greek text and NA28 had the singular pronoun ᾧ here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ους (KJV: those).
[40] The Stephanus Textus Receptus and Byzantine Majority Text had εν τω κοσμω (KJV: in the world) here. The NET parallel Greek text and NA28 did not.
[41] Galatians 5:22a (NET) Table