Tag Archives: Colossians 2:2-3

Romans, Part 92

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Paul blessed believers in Rome with the following benediction (Romans 16:25-27 NET):

Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God, through Jesus Christ, be glory forever!  Amen.[1]

The Greek word translated is able above was δυναμένῳ, a form of δύναμαι.  Paul told the Ephesian elders (Acts 20:32 NET):

And now I entrust you[2] to God and to the message of his grace.  This message is able (δυναμένῳ) to build[3] you up and give you an inheritance among all those who are sanctified.

I hear τῷ λόγῳ τῆς χάριτος αὐτοῦ (NET: the message of his grace) as an another appositive phrase effectively, equivalent to εὐαγγέλιον (NET: gospel) and τὸ κήρυγμα Ἰησοῦ Χριστοῦ (NET: the proclamation of Jesus Christ).  Here the message of his grace is able to build you up (οἰκοδομῆσαι, a form of οἰκοδομέω).  But I assume this is true because of him who is able to strengthen (στηρίξαι, a form of στηρίζω) you:  Except the LORD build (Septuagint [Table2 below]: οἰκοδομήσῃ, another form of οἰκοδομέω) the house, they labour in vain that build (οἰκοδομοῦντες, another form of οἰκοδομέω) it.[4]  Anything other than being led by the Spirit of God (Romans 8:1-17) is the work of actors, hypocrites.

Paul wrote to believers in Ephesus (Ephesians 3:20, 21 NET):

Now to him who by the power that is working within us is able (δυναμένῳ) to do far beyond all that we ask or think, to him be the glory in the church and[5] in Christ Jesus to all generations, forever and ever.  Amen.

And may the Lord cause you to increase and abound in love for one another and for all, Paul wrote believers in Thessalonica, just as we do for you, so that your hearts are strengthened (στηρίξαι) in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[6]  Here hearts…strengthened in holiness is linked to the Lord cause you to increase and abound in love.  This love is ἀγάπῃ, the ἀγάπη which is the fulfillment of the law[7] (1 Corinthians 13).

Paul continued this theme in his second letter (2 Thessalonians 2:13-17 NET):

But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose[8] you from the beginning for salvation through sanctification by the Spirit and faith in the truth.  He called[9] you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ.  Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter.  Now may our Lord Jesus Christ himself and God our Father,[10] who loved us and by grace gave us eternal comfort and good hope, encourage your hearts and strengthen (στηρίξαι) you[11] in every good thing you do or say.

Paul made the mystery (μυστηρίου, a form of μυστήριον) that had been kept secret for long ages explicit in his letter to believers in Colossae; namely, Christ in you (Colossians 1:25-29 NET):

I became a servant of the church according to the stewardship from God—given to me for you—in order to complete (πληρῶσαι, a form of πληρόω; KJV: to fulfil) the word of God, that is, the mystery (μυστήριον) that has been kept hidden from ages and generations, but has now[12] been revealed to his saints.  God wanted to make known to them the glorious riches[13] of this mystery (μυστηρίου, a form of μυστήριον) among the Gentiles, which is Christ in you, the hope of glory.  We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ.[14]  Toward this goal I also labor, struggling according to his power that powerfully works in me.

Paul didn’t labor to complete or fulfil the word of God in his own strength, but according to Christ’s power that powerfully works in me.  For I want you to know how great a struggle I have for[15] you, he continued, and for those in Laodicea, and for those who have not met[16] me face to face[17] (Colossians 2:2, 3 NET Table).

My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

In Paul’s mind—I have been crucified (Romans 6:3-14) 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[18]—was not a unique situation exclusively for him alone.  It was the gospel he struggled to complete in all who believe (Ephesians 3:14-21 NET):

For this reason I kneel before the Father (Table), from whom every family in heaven and on earth is named.  I pray that according to the wealth of his glory he will grant you to be strengthened (κραταιωθῆναι) with power through his Spirit in the inner person (Table), that Christ will dwell in your hearts through faith, so that, because you have been rooted and grounded in love, you will be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you will be filled up to all the fullness of God.

Now to him who by the power that is working within us is able to do far beyond all that we ask or think, to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen.

And so ὑπακοὴν πίστεως (NET: obedience of faith), faith’s[19] obedience as opposed to works’ obedience, is nothng other than the fruit of the Spirit: God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control,[20] springing up to eternal life.[21]

Tables comparing Psalm 127:1 in the Tanakh, KJV and NET, and tables comparing Psalm 127:1 (126:1) in the Septuagint (BLB and Elpenor) follow.  Following those are tables comparing Romans 16:27; Acts 20:32; Ephesians 3:21; 2 Thessalonians 2:13, 14; 2:16, 17; Colossians 1:26-28 and 2:1 in the NET and KJV.

Psalm 127:1 (Tanakh)

 Psalm 127:1 (KJV)

Psalm 127:1 (NET)
Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A Song of degrees for Solomon.  Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain. A song of ascents; by Solomon.  If the Lord does not build a house, then those who build it work in vain.  If the Lord does not guard a city, then the watchman stands guard in vain.

Psalm 127:1 (Septuagint BLB)

Psalm 126:1 (Septuagint Elpenor)
ᾠδὴ τῶν ἀναβαθμῶν τῷ Σαλωμων ἐὰν μὴ κύριος οἰκοδομήσῃ οἶκον εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν ἐὰν μὴ κύριος φυλάξῃ πόλιν εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων ᾿ῼδὴ τῶν ἀναβαθμῶν. – ΕΑΝ μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες· ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων

Psalm 126:1 (NETS)

Psalm 126:1 (English Elpenor)
An Ode of the Steps.  Pertaining to Salomon.  Unless the Lord builds a house, those who build it labored in vain.  Unless the Lord guards a city, the guard kept awake in vain. [A Song of Degrees.]  Except the Lord build the house, they that build labour in vain: except the Lord keep the city, the watchman watches in vain.

Romans 16:27 (NET)

Romans 16:27 (KJV)
to the only wise God, through Jesus Christ, be glory forever!  Amen. To God only wise, be glory through Jesus Christ for ever.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, |ᾧ| ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην [προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας] μονω σοφω θεω δια ιησου χριστου ω η δοξα εις τους αιωνας αμην

Acts 20:32 (NET)

Acts 20:32 (KJV)
And now I entrust you to God and to the message of his grace.  This message is able to build you up and give you an inheritance among all those who are sanctified. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ |θεῷ| καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν και τανυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν και τα νυν παρατιθεμαι υμας αδελφοι τω θεω και τω λογω της χαριτος αυτου τω δυναμενω εποικοδομησαι και δουναι υμιν κληρονομιαν εν τοις ηγιασμενοις πασιν

Ephesians 3:21 (NET)

Ephesians 3:21 (KJV)
to him be the glory in the church and in Christ Jesus to all generations, forever and ever.  Amen. Unto him be glory in the church by Christ Jesus throughout all ages, world without end.  Amen.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, ἀμήν αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην αυτω η δοξα εν τη εκκλησια εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην

2 Thessalonians 2:13, 14 (NET)

2 Thessalonians 2:13, 14 (KJV)
But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς |ἀπ᾿ ἀρχῆς| εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας ημεις δε οφειλομεν ευχαριστειν τω θεω παντοτε περι υμων αδελφοι ηγαπημενοι υπο κυριου οτι ειλετο υμας ο θεος απ αρχης εις σωτηριαν εν αγιασμω πνευματος και πιστει αληθειας
He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου εις ο εκαλεσεν υμας δια του ευαγγελιου ημων εις περιποιησιν δοξης του κυριου ημων ιησου χριστου

2 Thessalonians 2:16, 17 (NET)

2 Thessalonians 2:16, 17 (KJV)
Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι αυτος δε ο κυριος ημων ιησους χριστος και ο θεος και πατηρ ημων ο αγαπησας ημας και δους παρακλησιν αιωνιαν και ελπιδα αγαθην εν χαριτι
encourage your hearts and strengthen you in every good thing you do or say. Comfort your hearts, and stablish you in every good word and work.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω παρακαλεσαι υμων τας καρδιας και στηριξαι υμας εν παντι λογω και εργω αγαθω

Colossians 1:26-28 (NET)

Colossians 1:26-28 (KJV)
that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν – νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου το μυστηριον το αποκεκρυμμενον απο των αιωνων και απο των γενεων νυνι δε εφανερωθη τοις αγιοις αυτου
God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης οις ηθελησεν ο θεος γνωρισαι τις ο πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης οις ηθελησεν ο θεος γνωρισαι τι το πλουτος της δοξης του μυστηριου τουτου εν τοις εθνεσιν ος εστιν χριστος εν υμιν η ελπις της δοξης
We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὃν ἡμεῖς καταγγέλλομεν νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου ον ημεις καταγγελλομεν νουθετουντες παντα ανθρωπον και διδασκοντες παντα ανθρωπον εν παση σοφια ινα παραστησωμεν παντα ανθρωπον τελειον εν χριστω ιησου

Colossians 2:1 (NET)

Colossians 2:1 (KJV)
For I want you to know how great a struggle I have for you, and for those in Laodicea, and for those who have not met me face to face. For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπον μου ἐν σαρκί θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι θελω γαρ υμας ειδεναι ηλικον αγωνα εχω περι υμων και των εν λαοδικεια και οσοι ουχ εωρακασιν το προσωπον μου εν σαρκι

[1] The Stephanus Textus Receptus had προς ρωμαιους εγραφη απο κορινθου δια φοιβης της διακονου της εν κεγχρεαις εκκλησιας (Written to the Romanes from Corinthus, and sent by Phebe seruant of the Church at Cenchrea [King James Bible 1611]) here.  The NET Parallel Greek text, NA28 and Byzantine Majority Text did not.

[2] The Stephanus Textus Receptus and Byzantine Majority Text had αδελφοι (KJV: brethren) here.  The NET parallel Greek text and NA28 did not.

[3] The NET parallel Greek text and NA28 had οἰκοδομῆσαι here, where the Stephanus Textus Receptus and Byzantine Majority Text had εποικοδομησαι.

[4] Psalm 127:1a (Tanakh)

[5] The NET parallel Greek text and NA28 had καὶ here.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[6] 1 Thessalonians 3:12, 13 (NET)

[7] Romans 13:10b (NET)

[8] The NET parallel Greek text and NA28 had εἵλατο here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειλετο (KJV: hath…chosen).

[9] The NET parallel Greek text and NA28 had καὶ preceding called.  The Stephanus Textus Receptus and Byzantine Majority Text did not.

[10] The NET parallel Greek text and NA28 had the article ὁ preceding Father, where the Stephanus Textus Receptus and Byzantine Majority Text had καὶ (KJV: even).

[11] The Stephanus Textus Receptus and Byzantine Majority Text had υμας here.  The NET parallel Greek text and NA28 did not.

[12] The NET parallel Greek text and NA28 had νῦν here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυνι.

[13] The NET parallel Greek text, NA28 and Byzantine Majority Text had the article τὸ preceding riches, where the Stephanus Textus Receptus had ο.

[14] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) here.  The NET parallel Greek text and NA28 did not.

[15] The NET parallel Greek text and NA28 had ὑπὲρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had περι.

[16] The NET parallel Greek text and NA28 had ἑόρακαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εωρακασιν (KJV: have…seen).

[17] Colossians 2:1 (NET)

[18] Galatians 2:20 (NET)

[19] The Greek word πίστεως is a genitive form of πίστις.

[20] Galatians 5:22, 23a (NET) Table

[21] John 4:14b (NET) Table

Atonement, Part 5

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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 29:15-18 (NET)

Leviticus 8:18-21 (NET)
You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, Then he presented the burnt offering (ʽôlâh, העלה; Septuagint: ὁλοκαύτωμα) ram and Aaron and his sons laid their hands on the head of the ram,
and you are to kill the ram and take its blood and splash it all around on the altar. and he slaughtered it.  Moses then splashed the blood against the altar’s sides.
Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head Then he cut the ram into parts, and Moses offered the head, the parts, and the suet up in smoke,
and burn the whole ram on the altar.  It is a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) to the Lord, a soothing aroma; it is an offering made by fire to the Lord. but the entrails and the legs he washed with water, and Moses offered the whole ram up in smoke on the altar – it was a burnt offering (ʽôlâh, עלה; Septuagint: ὁλοκαύτωμα) for a soothing aroma, a gift (ʼishshâh, אשה) to the Lord, just as the Lord had commanded Moses.

The burnt offering ram was eaten by no one.  This led me to a discussion between Jesus and one of the experts in the law (γραμματέων, a form of γραμματεύς) on the relative merits of burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα).  Before turning to that I want to survey what the New Testament writers had to say about these experts.

When wise men from the East alarmed Herod with news that a King of the Jews had been born, Herod turned to the chief priests and experts in the law (γραμματεῖς, another form of γραμματεύς) and asked them where the Christ was to be born.[3]  The γραμματεῖς turned to the writing of the prophet Micah (Matthew 2:5, 6 NET):

“In Bethlehem of Judea,” they said, “for it is written this way by the prophet: ‘And you, Bethlehem, in the land of Judah, are in no way least among the rulers of Judah, for out of you will come a ruler who will shepherd my people Israel.’”

Here are two tables comparing the Greek of the New Testament with the Septuagint, and the English translations of the Hebrew (Tanakh) and the Greek (NETS).

Matthew 2:6 (NET Parallel Greek)

Micah 5:2 (Septuagint)
καὶ σὺ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ καὶ σύ Βηθλεεμ οἶκος τοῦ Εφραθα ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ιουδα ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ισραηλ καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος

Micah 5:2 (Tanakh)

Micah (Michaias) 5:2 (NETS)
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. And you, O Bethlehem, house of Ephratha, are very few in number to be among the thousands of Ioudas; one from you shall come forth for me to become a ruler in Israel, and his goings forth are from of old, from days of yore.

The γραμματεῖς updated the geography from οἶκος τοῦ Εφραθα (“house of Ephratha”) to γῆ Ἰούδα (in the land of Judah).  Where the Hebrew and its Greek translation affirmed that Bethelem was little or “very few” (ὀλιγοστὸς), they denied it: οὐδαμῶς ἐλαχίστη (in no way least).  Where the Hebrew and its Greek translation compared Bethlehem to χιλιάσιν Ιουδα (thousands of Judah), they compared it to ἡγεμόσιν Ἰούδα (rulers of Judah).  The γραμματεῖς left out that this ruler would come forth unto (or, “for”) yehôvâh (יהוה) and that his goings forth have been from of old, from everlasting.

They did recognize that this ruler would shepherd (ποιμανεῖ, a form of ποιμαίνω) the people: He will assume his post and shepherd[4] (râʽâh, ורעה; Septuagint: ποιμανεῖ, a form of ποιμαίνω) the people by the Lord’s (yehôvâh, יהוה) strength…[5]  This ruler who will shepherd or feed the people is none other than yehôvâh (Micah 4:6, 7 Tanakh):

In that day,[6] saith the LORD (yehôvâh, יהוה), will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD (yehôvâh, יהוה) shall reign over them in mount Zion from henceforth, even for ever.

Translations made from contemporary Hebrew, however, imply simultaneously that this ruler is not yehôvâh but one who shall stand and feed…in the majesty of the name of the LORD (yehôvâh, יהוה) his God (ʼĕlôhı̂ym, אלהיו):

Micah 5:4 (Tanakh)

Micah 5:4 (KJV)
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth. And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

The Septuagint was much clearer.

Micah 5:4 (Septuagint)

Micah 5:4 (NETS)
καὶ στήσεται καὶ ὄψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύι κυρίου καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος κυρίου τοῦ θεοῦ αὐτῶν ὑπάρξουσιν[7] διότι νῦν μεγαλυνθήσεται ἕως ἄκρων τῆς γῆς And he shall stand and see and tend his flock in the strength of the Lord.  And they shall exist in the glory of the name of the Lord their God, for now he shall be great to the ends of the earth…

Most references[8] to the experts in the law portray them in opposition to Jesus and the Gospel.  For I tell you, Jesus said, unless your righteousness goes beyond that of the experts in the law (γραμματέων, a form of γραμματεύς) and the Pharisees, you will never enter the kingdom of heaven.[9]  When they heard Jesus’ prophetic parable (Luke 20:9-19) about the vineyard that was taken from the former tenants to be given to others, the experts in the law (γραμματεῖς, another form of γραμματεύς) and the chief priests wanted to arrest him that very hour, because they realized he had told this parable against them.  But they were afraid of the people.[10]

What follows is one of a precious few references[11] to one of the experts in the law (γραμματέων, a form of γραμματεύς) who was not in direct opposition to Jesus or the Gospel.  There are so many differences between the NET parallel Greek text and the Stephanus Textus Receptus and Byzantine Majority Text that I’ll present it in tabular form, breaking the table to compare and contrast the Greek texts.

Mark 12:28, 29 (NET)

Mark 12:28, 29 (KJV)
Now one of the experts in the law came and heard them debating.  When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συζητούντων, |ἰδὼν| ὅτι καλῶς ἀπεκρίθη αὐτοῖς ἐπηρώτησεν αὐτόν· ποία ἐστὶν ἐντολὴ πρώτη πάντων και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη πασων εντολη και προσελθων εις των γραμματεων ακουσας αυτων συζητουντων ειδως οτι καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη παντων εντολη
Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἀπεκρίθη ὁ Ἰησοῦς ὅτι πρώτη ἐστίν ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ο δε ιησους απεκριθη αυτω οτι πρωτη πασων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν ο δε ιησους απεκριθη αυτω οτι πρωτη παντων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν

Here is a comparison of Jesus’ quotation from Deuteronomy.  I wanted to accentuate that it is identical to the Septuagint.

Mark 12:29b, 30 (NET Parallel Greek)

Dueteronomy 6:4b (Septuagint)
ἄκουε, Ἰσραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν ἄκουε Ισραηλ κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστιν

Mark 12:30 (NET)

Mark 12:30 (KJV)
Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη και αγαπησεις κυριον τον θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη

Here I noticed the differences between Jesus’ words and the Septuagint.

Mark 12:30 (NET Parallel Greek)

Deuteronomy 6:5 (Septuagint)
καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης |τῆς| καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου καὶ ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου
ἐξ ὅλης τῆς διανοίας ὑμῶν (from Joshua 22:5)

And thou shalt love HaShem thy G-d with all thy heart, and with all thy soul, and with all thy might.[12]  Jesus added διανοίας (a form of διάνοια) from Joshua 22:5 apparently.  He also substituted ἰσχύος (a form of ἰσχύς) for δυνάμεώς (a form of δύναμις).  While ἰσχύος may arguably be more expansive than δυνάμεώς, the alteration prompted me to notice that forms of δύναμις referred to the power of God more often than not in the New Testament.

Only twenty-two[13] of 120 occurrences of forms of δύναμις referred to something other than God’s power.  I found eight of those which referred to human power, three of them only potentially human: The merchants of the earth have gotten rich from the power (δυνάμεως, a form of δύναμις) of [Babylon’s] sensual behavior.[14]  No powers (δυνάμεις, another form of δύναμις) will be able to separate us from the love of God in Christ Jesus our Lord.[15]  Then comes the end, when he hands over[16] the kingdom to God the Father, when he has brought to an end all rule and all authority and power (δύναμιν, another form of δύναμις).[17]

In a parable a man entrusted wealth to his slaves, each according to his ability (δύναμιν, another form of δύναμις).  The churches of Macedonia gave according to their means (δύναμιν, another form of δύναμις) and beyond their means (δύναμιν, another form of δύναμις).[18]  Paul planned to journey to Corinth to find out the power (δύναμιν, another form of δύναμις) of arrogant people.  In the province of Asia Paul and his companions were burdened excessively, beyond [their] strength (δύναμιν, another form of δύναμις) so that [they] would not trust in [themselves] but in God who raises the dead.[19]  And Peter said, Men of Israel, why are you amazed at this?  Why do you stare at us as if we had made this man walk by our own power (δυνάμει, another form of δύναμις) or piety?[20] 

Perhaps Jesus was thinking of the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.[21]  In the Septuagint, however, might was δυνάμει (another form of δύναμις) here but power was ἰσχύι (another form of ἰσχύς).

Mark 12:31-33 (NET)

Mark 12:31-33 (KJV)
The second is: ‘Love your neighbor as yourself.’  There is no other commandment greater than these.” And the second is like, namely this, Thou shalt love thy neighbour as thyself.  There is none other commandment greater than these.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
δευτέρα αὕτη· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν και δευτερα ομοια αυτη αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν
The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
|καὶ| εἶπεν αὐτῷ ὁ γραμματεύς· καλῶς, διδάσκαλε, ἐπ᾿ ἀληθείας εἶπες ὅτι εἷς ἐστιν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν θεος και ουκ εστιν αλλος πλην αυτου και ειπεν αυτω ο γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν και ουκ εστιν αλλος πλην αυτου
And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings (ὁλοκαυτωμάτων, a form of ὁλοκαύτωμα) and sacrifices.” And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ τὸ ἀγαπᾶν αὐτὸν ἐξ ὅλης |τῆς| καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν περισσότερον ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και των θυσιων και το αγαπαν αυτον εξ ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον εστιν παντων των ολοκαυτωματων και θυσιων

I noticed that the expert in the law used συνέσεως (a form of σύνεσις) rather than διανοίας (a form of διάνοια).  I don’t know why.  But I can track both words through the New Testament.

Therefore, get your minds (διανοίας, a form of διάνοια) ready for action by being fully sober, and set your hope completely on the grace that will be brought to you when Jesus Christ is revealed.[22]  My goal is that their hearts, having been knit together[23] in love, may be encouraged, and that they may have all[24] the riches[25] that assurance brings in their understanding (συνέσεως, a form of σύνεσις) of the knowledge of the mystery of God, namely, Christ,[26] in whom are hidden all the treasures of wisdom and knowledge.[27]

Forms of διάνοια

Forms of σύνεσις
He hath showed strength with his arm; he hath scattered the proud in the imagination (διανοίᾳ) of their hearts.

Luke 1:51 (KJV)

 And all who heard Jesus were astonished at his understanding (συνέσει, another form of σύνεσις) and his answers.

Luke 2:47 (NET)
They are darkened[28] in their understanding (διανοίᾳ), being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Ephesians 4:18 (NET)

 For this reason we also, from the day we heard about you, have not ceased praying for you and asking God to fill you with the knowledge of his will in all spiritual wisdom and understanding (συνέσει, another form of σύνεσις)…

Colossians 1:9 (NET)
And you were at one time strangers and enemies in your minds (διανοίᾳ) as expressed through your evil deeds…

Colossians 1:21 (NET)

 When reading this, you will be able to understand my insight (σύνεσιν, another form of σύνεσις) into this secret of Christ.

Ephesians 3:4 (NET)
…among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind (διανοιῶν, another form of διάνοια), and were by nature children of wrath even as the rest…

Ephesians 2:3 (NET)

 Think about what[29] I am saying and the Lord will give[30] you understanding (σύνεσιν, another form of σύνεσις) of all this.

2 Timothy 2:7 (NET)
Dear friends, this is already the second letter I have written you, in which I am trying to stir up your pure mind (διάνοιαν, another form of διάνοια) by way of reminder:

2 Peter 3:1 (NET)
And we know that the Son of God has come and has given us insight (διάνοιαν, another form of διάνοια) to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life.[31]

1 John 5:20 (NET)

If I exclude the quotations which agree with the Septuagint (See Table1 below), I notice a preference in Paul’s writing for forms of σύνεσις when describing the mind or understanding of the new human, while forms of διάνοια described that of the old human.  Luke seemed to follow that convention as well, though Peter and John don’t appear to recognize any such connotations.  Peter’s association with Mark’s Gospel narrative and the fact that he demonstrated no preference for forms of σύνεσις lead me to believe that the law expert’s usage is original, though I can’t exclude editorial commentary by Mark.

I’m hard-pressed to imagine that this law expert had a grasp of the old and new human, but Matthew identified him further as a Pharisee.  It makes me wonder if Pharisees already had similar connotations in mind, forms of σύνεσις for righteous Jews, forms of διάνοια for Gentile sinners.  Luke may have picked up on this through his association with Paul.  But what does it say about Jesus?

Admittedly, the simplest conclusion is that He quoted the Septuagint, but I haven’t noticed such slavish devotion before.  By sticking with διανοιας He may have been communicating to this Pharisee and law expert the impossibility of loving God with a proud, ignorant, stranger, enemy mind full of desires of the flesh and alienated from the life of God.  That certainly reinforces his dictum: You must all be born from above.[32]

I have no clue whether Jesus as a man carried this much foreknowledge around with Him.  I have no doubt the Holy Spirit does (Isaiah 46:9, 10), and knew verbatim what He would inspire Luke and Paul to write.  Jesus was led by the Spirit like no one I have ever known.  Be that as it may, He didn’t question, or quarrel with, the law expert’s use of συνέσεως.

Mark 12:34a (NET)

Mark 12:34a (KJV)
When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.

Paul wrote believers in Rome (Romans 13:8-10 NET):

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.  For the commandments, “Do not commit adultery, do not murder, do not steal,[33] do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”[34]  Love does no wrong to a neighbor.  Therefore love (1 Corinthians 13) is the fulfillment  (Matthew 5:17-20) of the law.

To those of Galatia he wrote (Galatians 5:13-26 NET):

For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another.  For the whole law can be summed up[35] in a single commandment, namely, “You must love your neighbor as yourself.”[36]  However, if you continually bite and devour one another, beware that you are not consumed by[37] one another.  But I say, live by the Spirit and you will not carry out the desires of the flesh.  For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for[38] these are in opposition to each other, so that you cannot do what[39] you want.  But if you are led by the Spirit, you are not under the law.  Now the works of the flesh are obvious:[40] sexual immorality, impurity, depravity, idolatry,[41] sorcery, hostilities, strife,[42] jealousy,[43] outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.  I am warning you,[44] as I had warned you before: Those who practice such things will not inherit the kingdom of God!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law.  Now those who belong to Christ have crucified the flesh with its passions and desires.  If we live by the Spirit, let us also behave in accordance with the Spirit.  Let us not become conceited, provoking one another, being jealous of one another.

I’ll pick this up again in another essay.  A table of Septuagint quotations and tables comparing Revelation 18:3; 1 Corinthians 15:24; 2 Corinthians 1:8, 9; Acts 3:12; Colossians 2:2, 3; Ephesians 4:18; 2 Timothy 2:7; 1 John 5:20; Romans 13:9; Galatians 5:14, 15, 17 and 19-21 in the NET and KJV follow.

Septuagint Quotations
διάνοια

σύνεσις
Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind (διανοίᾳ).’

Matthew 22:37 (NET)

 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness (σύνεσιν, another form of σύνεσις; also Septuagint) of the intelligent.”

1 Corinthians 1:19 (NET)
The expert answered, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind (διανοίᾳ), and love your neighbor as yourself.”

Luke 10:27 (NET)
For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds (διάνοιαν, another form of διάνοια; also Septuagint) and I will inscribe them on their hearts. And I will be their God and they will be my people.

Hebrews 8:10 (NET)
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 (διάνοιαν, another form of διάνοια),

Hebrews 10:16 (NET)
Revelation 18:3 (NET)

Revelation 18:3 (KJV)
For all the nations have fallen from the wine of her immoral passion, and the kings of the earth have committed sexual immorality with her, and the merchants of the earth have gotten rich from the power of her sensual behavior. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅτι ἐκ |τοῦ οἴνου| τοῦ θυμοῦ τῆς πορνείας αὐτῆς |πέπτωκαν| πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ᾿ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπωκεν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν οτι εκ του οινου του θυμου της πορνειας αυτης πεπτωκασιν παντα τα εθνη και οι βασιλεις της γης μετ αυτης επορνευσαν και οι εμποροι της γης εκ της δυναμεως του στρηνους αυτης επλουτησαν
1 Corinthians 15:24 (NET)

1 Corinthians 15:24 (KJV)
Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν ειτα το τελος οταν παραδω την βασιλειαν τω θεω και πατρι οταν καταργηση πασαν αρχην και πασαν εξουσιαν και δυναμιν
2 Corinthians 1:8, 9 (NET)

2 Corinthians 1:8, 9 (KJV)
For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Οὐ γὰρ θέλομεν ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης ἐν τῇ Ἀσίᾳ, ὅτι καθ᾿ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην ου γαρ θελομεν υμας αγνοειν αδελφοι υπερ της θλιψεως ημων της γενομενης ημιν εν τη ασια οτι καθ υπερβολην εβαρηθημεν υπερ δυναμιν ωστε εξαπορηθηναι ημας και του ζην
Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

Acts 3:12 (NET)

Acts 3:12 (KJV)
When Peter saw this, he declared to the people, “Men of Israel, why are you amazed at this? Why do you stare at us as if we had made this man walk by our own power or piety? And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν· ἄνδρες Ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον ιδων δε πετρος απεκρινατο προς τον λαον ανδρες ισραηλιται τι θαυμαζετε επι τουτω η ημιν τι ατενιζετε ως ιδια δυναμει η ευσεβεια πεποιηκοσιν του περιπατειν αυτον
Colossians 2:2, 3 (NET)

Colossians 2:2, 3 (KJV)
My goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου ινα παρακληθωσιν αι καρδιαι αυτων συμβιβασθεντων εν αγαπη και εις παντα πλουτον της πληροφοριας της συνεσεως εις επιγνωσιν του μυστηριου του θεου και πατρος και του χριστου
in whom are hidden all the treasures of wisdom and knowledge. In whom are hid all the treasures of wisdom and knowledge.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι εν ω εισιν παντες οι θησαυροι της σοφιας και της γνωσεως αποκρυφοι
Ephesians 4:18 (NET)

Ephesians 4:18 (KJV)
They are darkened in their understanding, being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων εσκοτισμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων
2 Timothy 2:7 (NET)

2 Timothy 2:7 (KJV)
Think about what I am saying and the Lord will give you understanding of all this. Consider what I say; and the Lord give thee understanding in all things.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
νόει ὃ λέγω· δώσει γάρ σοι ὁ κύριος σύνεσιν ἐν πᾶσιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν νοει α λεγω δωη γαρ σοι ο κυριος συνεσιν εν πασιν
1 John 5:20 (NET)

1 John 5:20 (KJV)
And we know that the Son of God has come and has given us insight to know him who is true, and we are in him who is true, in his Son Jesus Christ.  This one is the true God and eternal life. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οἴδαμεν δὲ ὅτι ὁ υἱὸς τοῦ θεοῦ ἥκει καὶ δέδωκεν ἡμῖν διάνοιαν ἵνα |γινώσκωμεν| τὸν ἀληθινόν, καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, ἐν τῷ υἱῷ αὐτοῦ Ἰησοῦ Χριστῷ. οὗτος ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη αιωνιος οιδαμεν δε οτι ο υιος του θεου ηκει και δεδωκεν ημιν διανοιαν ινα γινωσκωμεν τον αληθινον και εσμεν εν τω αληθινω εν τω υιω αυτου ιησου χριστω ουτος εστιν ο αληθινος θεος και η ζωη η αιωνιος
Romans 13:9 (NET)

Romans 13:9 (KJV)
For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
τὸ γὰρ οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις (καὶ εἴ τις ἑτέρα ἐντολή) ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται [ἐν τῷ]· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως εαυτον το γαρ ου μοιχευσεις ου φονευσεις ου κλεψεις ου ψευδομαρτυρησεις ουκ επιθυμησεις και ει τις ετερα εντολη εν τουτω τω λογω ανακεφαλαιουται εν τω αγαπησεις τον πλησιον σου ως σεαυτον
Galatians 5:14, 15 (NET)

Galatians 5:14, 15 (KJV)
For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον ο γαρ πας νομος εν ενι λογω πληρουται εν τω αγαπησεις τον πλησιον σου ως εαυτον
However, if you continually bite and devour one another, beware that you are not consumed by one another. But if ye bite and devour one another, take heed that ye be not consumed one of another.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε. ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε ει δε αλληλους δακνετε και κατεσθιετε βλεπετε μη υπο αλληλων αναλωθητε

Galatians 5:17 (NET)

Galatians 5:17 (KJV)
For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε η γαρ σαρξ επιθυμει κατα του πνευματος το δε πνευμα κατα της σαρκος ταυτα δε αντικειται αλληλοις ινα μη α αν θελητε ταυτα ποιητε

Galatians 5:19-21 (NET)

Galatians 5:19-21 (KJV)
Now the works of the flesh are obvious: sexual immorality, impurity, depravity, Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινα ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια φανερα δε εστιν τα εργα της σαρκος ατινα εστιν μοιχεια πορνεια ακαθαρσια ασελγεια
idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, διχοστασίαι, αἱρέσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις ειδωλολατρεια φαρμακεια εχθραι ερεις ζηλοι θυμοι εριθειαι διχοστασιαι αιρεσεις
envying, murder, drunkenness, carousing, and similar things.  I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God! Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
φθόνοι, |φόνοι,| μέθαι, κῶμοι καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν, καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν φθονοι φονοι μεθαι κωμοι και τα ομοια τουτοις α προλεγω υμιν καθως και προειπον οτι οι τα τοιαυτα πρασσοντες βασιλειαν θεου ου κληρονομησουσιν

[1] Aaron and his sons (Exodus 28:43 NET)

[2] Exodus 29:33 (NET)

[3] Matthew 2:4 (NET)

[4] Translated feed in the KJV and Tanakh.

[5] Micah 5:4a (NET)

[6] But in the last days it shall come to pass, that the mountain of the house of the LORD (yehôvâh, יהוה) shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it (Micah 4:1 Tanakh).

[7] A future active indicative 3rd person plural form of ὑπάρχω.

[8] Matthew 9:2-7; 12:38-42; 15:1-9; 16:21; 17:10-13; 20:18, 19; 21:15, 16; 23:2-13, 15, 23, 25, 27-32; 26:57; 27:41-44; Mark 2:6, 16; 3:22-30; 7:1-13; 8:31; 9:11-27; 10:33, 34; 12:35-40; 14:1, 43-46, 53; 15:1, 30-32; Luke 5:21, 30; 6:7-11; 9:22; 11:53, 54; 15:2-10; 19:47, 48; 20:1-19, 46, 47; 22:2, 66-71; 23:10; John 8:3-11; Acts 4:5-22; 6:12-7:60; 1 Corinthians 1:20-25

[9] Matthew 5:20 (NET)

[10] Luke 20:19 (NET)

[11] Matthew 8:19, 13:52; Luke 20:34-39; Acts 23:9

[12] Deuteronomy 6:5 (Tanakh) Table

[13] Matthew 24:29; Matthew 25:15; Mark 13:25; Luke 10:19; Luke 21:26; Acts 3:12; Romans 8:38; 1 Corinthians 4:19; 1 Corinthians 14:11; 1 Corinthians 15:24; 1 Corinthians 15:56; 2 Corinthians 1:8; 2 Corinthians 8:3; 2 Thessalonians 1:7; Hebrews 7:16; Hebrews 11:34; 1 Peter 3:22; 2 Peter 2:11; Revelation 1:16; Revelation 13:2; Revelation 17:13; Revelation 18:3

[14] Revelation 18:3b (NET)

[15] Romans 8:39b (NET)

[16] The NET parallel Greek text had παραδιδῷ here, a present active indicative 3rd person singular form of παραδίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had παραδω, the 2nd aorist active subjunctive 3rd person singular form (KJV: he shall have delivered up).

[17] 1 Corinthians 15:24 (NET)

[18] Here I assume that beyond their means refers to the power of God.

[19] 2 Corinthians 1:9b (NET)

[20] Acts 3:12 (NET)

[21] Zechariah 4:6 (Tanakh)

[22] 1 Peter 1:13 (NET)

[23] The NET parallel Greek text had συμβιβασθέντες, an aorist passive participle nominative plural masculine form of συμβιβάζω, where the Stephanus Textus Receptus and Byzantine Majority Text had συμβιβασθεντων, the aorist passive participle genitive plural masculine form.

[24] The NET parallel Greek text had πᾶν here, a nominative / accusative singular neuter form of πᾶς, where the Stephanus Textus Receptus and Byzantine Majority Text had παντα, the nominative / accusative plural neuter form.

[25] The NET parallel Greek text had πλοῦτος here, the nominative singular masculine form, where the Stephanus Textus Receptus and Byzantine Majority Text had πλουτον, the accusative singular masculine form.

[26] The Stephanus Textus Receptus and Byzantine Majority Text had και πατρος και του χριστου (KJV: and of the Father, and of Christ) here, where the NET parallel Greek text had simply Χριστοῦ.

[27] Colossians 2:2, 3 (NET)  The Stephanus Textus Receptus and Byzantine Majority Text had the article της preceding knowledge, while the NET parallel Greek text did not.

[28] The NET parallel Greek text had ἐσκοτωμένοι here, a perfect passive participle nominative plural masculine form of σκοτόω, where the Stephanus Textus Receptus and Byzantine Majority Text had εσκοτισμενοι, a perfect passive participle nominative plural masculine form of σκοτίζω.

[29] The NET parallel Greek text had ὃ here, the nominative singular neuter form of ὅς, where the Stephanus Textus Receptus and Byzantine Majority Text had α, the nominative / accusative plural neuter form.

[30] The NET parallel Greek text had δώσει here, a future active indicative 3rd person singular form of δίδωμι, where the Stephanus Textus Receptus and Byzantine Majority Text had δωη, a 2nd aorist active 3rd person singular form in the subjunctive or optative mood dependent on accent marks which are not present in either of the texts I use.

[31] The Byzantine Majority Text had η preceding eternal and life; the Stephanus Textus Receptus had it preceding life only.  The NET parallel Greek text had neither.

[32] John 3:7b (NET)

[33] The Stephanus Textus Receptus and Byzantine Majority Text had ου ψευδομαρτυρησεις (KJV: Thou shalt not bear false witness). The NET parallel Greek text did not.

[34] The Stephanus Textus Receptus had εαυτον here, the 3rd person accusative singular masculine form of ἑαυτοῦ. The NET parallel Greek text and Byzantine Majority Text had σεαυτον, the 2nd person accusative singular masculine form of σεαυτοῦ.

[35] The NET parallel Greek text and NA28 had πεπλήρωται here, a perfect middle indicative 3rd person plural form of πληρόω, where the Stephanus Textus Receptus and Byzantine Majority Text had πληρουται, a present passive indicative 3rd person singular form.

[36] The NET parallel Greek text and NA28 had σεαυτον here, the 2nd person accusative singular masculine form of σεαυτοῦ, where the Stephanus Textus Receptus and Byzantine Majority Text had εαυτον, the 3rd person accusative singular masculine form of ἑαυτοῦ.

[37] The NET parallel Greek text and NA28 had ὑπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had υπο.

[38] The NET parallel Greek text and NA28 had γὰρ here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

[39] The NET parallel Greek text and NA28 had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

[40] The Stephanus Textus Receptus and Byzantine Majority Text had μοιχεια (KJV: adultery) at the beginning of this list. The NET parallel Greek text and NA28 did not.

[41] The NET parallel Greek text and NA28 had εἰδωλολατρία here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειδωλολατρεια.

[42] The NET parallel Greek text and NA28 had ἔρις here, where the Stephanus Textus Receptus and Byzantine Majority Text had ερεις.

[43] The NET parallel Greek text and NA28 had ζῆλος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζηλοι.

[44] The Stephanus Textus Receptus and Byzantine Majority Text connected these clauses with the conjunction και. The NET parallel Greek text and NA28 did not.

Romans, Part 86

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But I myself am fully convinced about you, my brothers and sisters, Paul continued, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.[1]  Though it may sound as if Paul commended Roman believers for their peculiar goodness and knowledge, I will maintain that his confidence was in the God of hope and the power of the Holy Spirit: Now may the God of hope fill you with all joy and peace as you believe in him, so that you may abound in hope by the power of the Holy Spirit.[2]

The Greek word translated am fully convinced was Πέπεισμαι (a form of πείθω).  For I am convinced (πέπεισμαι, a form of πείθω), Paul wrote, that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.[3]  I know the one in whom my faith is set, he wrote Timothy, and I am convinced (πέπεισμαι, a form of πείθω) that he is able to protect what has been entrusted to me until that day.[4]  And he characterized himself as one who put no confidence (πεποιθότες, another form of πείθω) in the flesh, Roman or otherwise: For it is we who are the circumcision, we who serve God by his Spirit, who boast in Christ Jesus, and who put no confidence in the flesh (καὶ οὐκ ἐν σαρκὶ πεποιθότες)…[5]

The goodness Paul was fully convinced that Roman believers were full of was ἀγαθωσύνης (a form of ἀγαθωσύνη) in Greek.  Again, it was not that Romans were peculiarly full of goodness in Paul’s estimation while citizens of Thessalonica needed to rely on God: we pray for you always, Paul wrote believers in Thessalonica, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness (ἀγαθωσύνης, a form of ἀγαθωσύνη)…[6]  Walk as children of the light, he wrote believers in Ephesus, for the fruit of the light consists in all goodness (ἀγαθωσύνῃ), righteousness, and truth…[7]  And, of course, goodness is delivered daily to believers as an aspect of the fruit of the Spirit: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness (ἀγαθωσύνη), faithfulness, gentleness, and self-control.[8]

The knowledge with which believers in Rome were filled was γνώσεως (a form of γνῶσις) in Greek.  Once again, I don’t think Paul meant that Romans were peculiarly filled with all knowledge.  He didn’t even claim knowledge for himself or the other apostles beyond what was given by God: For God, who said “Let light shine out of darkness,” he wrote believers in Corinth, is the one who shined in our hearts to give us the light of the glorious knowledge (γνώσεως, a form of γνῶσις) of God in the face of Christ.[9]  My goal is that their hearts, having been knit together in love, he wrote the Colossians, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge (ἐπίγνωσιν, a form of ἐπίγνωσις) of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge (γνώσεως, a form of γνῶσις).[10]  Christ’s love, in fact, surpasses knowledge: to know (γνῶναι, a form of γινώσκω) the love of Christ that surpasses knowledge (γνώσεως, a form of γνῶσις), so that you may be filled up to all the fullness of God.[11]  For Paul the value of knowing (γνώσεως, a form of γνῶσις) Christ Jesus my Lord was far greater than all human honor.[12]

But I have written more boldly to you on some points so as to remind you, Paul continued his letter to believers in Rome, because of the grace given to me by God to be a minister (λειτουργὸν, a form of λειτουργός) of Christ Jesus to the Gentiles.[13]  Paul had not yet been to Rome.  His self-consciousness about all that he had written to believers there intrigues me.  I can easily see this letter as the culmination of Paul’s working through his own issues, from the Jerusalem Council to Athens to Corinth and on to Ephesus.  Did he recognize the importance the Roman Church would assume once the Jerusalem Church was scattered?  Surely the Holy Spirit did.

I don’t think Paul intended to write a treatise on the Gospel but a letter to Roman believers.  Still, by the Holy Spirit a Gospel treatise is what he wrote.  Without altering a word Paul wanted to explain his boldness (τολμηρότερον; translated more boldly).  I serve the gospel of God like a priest, he continued, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.[14]  So that the Gentiles may be sanctified by their own obedience or by adding their own works to their faith?  No, so that the Gentiles may be sanctified by the Holy Spirit (ἡγιασμένη ἐν πνεύματιἁγίῳ).

The Greek word translated sanctified was ἡγιασμένη (a form of ἁγιάζω).  Now may the God of peace himself make you completely holy (ἁγιάσαι, another form of ἁγιάζω), Paul wrote believers in Thessalonica, and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.  He who calls you is trustworthy, and he will in fact do this.[15]  Christ loved the church and gave himself for her to sanctify (ἁγιάσῃ, another form of ἁγιάζω) her by cleansing her with the washing of the water by the word, so that he may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless.[16]  Sanctify (ἁγίασον, another form of ἁγιάζω) them by the truth, Jesus prayed to his Father, your word is truth.[17]  For them, Jesus continued in prayer, I sanctify (ἁγιάζω) myself, that they too may be truly sanctified (ἡγιασμένοι, another form of ἁγιάζω).[18]

For indeed he who makes holy (ἁγιάζων, another form of ἁγιάζω) and those being made holy (ἁγιαζόμενοι, another form of ἁγιάζω) all have the same origin, and so he is not ashamed to call them brothers and sisters…[19]  As I’ve written before,[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature.  Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.  I will rescue you from your own people and from the Gentiles, Jesus promised Paul, to whom I am sending you to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified (ἡγιασμένοις, another form of ἁγιάζω) by faith in me.[21]

Luther/Graebner called the religious mind “that monster called self-righteousness”:[22]

This is the principal purpose of the Law and its most valuable contribution. As long as a person is not a murderer, adulterer, thief, he would swear that he is righteous. How is God going to humble such a person except by the Law? The Law is the hammer of death, the thunder of hell, and the lightning of God’s wrath to bring down the proud and shameless hypocrites. When the Law was instituted on Mount Sinai it was accompanied by lightning, by storms, by the sound of trumpets, to tear to pieces that monster called self-righteousness. As long as a person thinks he is right he is going to be incomprehensibly proud and presumptuous. He is going to hate God, despise His grace and mercy, and ignore the promises in Christ. The Gospel of the free forgiveness of sins through Christ will never appeal to the self-righteous.

This monster of self-righteousness, this stiff-necked beast, needs a big axe. And that is what the Law is, a big axe. Accordingly, the proper use and function of the Law is to threaten until the conscience is scared stiff.

The awful spectacle at Mount Sinai portrayed the proper use of the Law…

The Law is meant to produce the same effect today which it produced at Mount Sinai long ago. I want to encourage all who fear God, especially those who intend to become ministers of the Gospel, to learn from the Apostle the proper use of the Law.

This could explain Jonathan Edwards’ “Sinners in the Hands of an Angry God.”  It was not based on his own experience of eternal life, knowing God, but on a preaching technique derived from a metaphorical reading of the events at Sinai.  But when I approach those events with Jesus’ key to understanding the Old Testament I can’t hear it as a metaphor, only as a literal demonstration of the absolute limits of fear-based righteousness.  With theatricality and pyrotechnics beyond any human preacher’s bellicose pulpit pounding yehôvâh got forty days of obedience to the law out of fear.

To be fair Luther/Graebner didn’t expect preaching designed “to threaten until the conscience is scared stiff” to produce righteousness (or even obedience to the law) directly, but to foster a hunger and thirst for righteousness:[23]

The proverb has it that Hunger is the best cook [Fames est optimus coquus]. The Law makes afflicted consciences hungry for Christ. Christ tastes good to them. Hungry hearts appreciate Christ. Thirsty souls are what Christ wants. He invites them: ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ Christ’s benefits are so precious that He will dispense them only to those who need them and really desire them.

I understand precious here as scarce and conclude that this last statement is essentially false.  Christ’s benefits are not scarce.  They are as omnipresent[24] as the Holy Spirit.  Everyone needs them: Do not be amazed that I said to you, ‘You must all be born from above.’[25]  And God Himself provides the desire for them as well as their accomplishment: for the one bringing forth (ἐνεργῶν, a form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure – is God.[26]  There is no cause to add conditions to sanctification beyond faith in Christ.  Faith comes by hearing, and hearing by the word of God.[27]  But how are they to hear without someone preaching to them?[28]  Or how are we to hear if preachers preach something other than the truth that we are sanctified by the Holy Spirit?

On the one hand Luther/Graebner seemed to grasp this:[29]

…the Holy Ghost is sent forth into the hearts of the believers, as here stated, “God sent the Spirit of his Son into your hearts.” This sending is accomplished by the preaching of the Gospel through which the Holy Spirit inspires us with fervor and light, with new judgment, new desires, and new motives. This happy innovation is not a derivative of reason or personal development, but solely the gift and operation of the Holy Ghost.

Though they did a yeoman’s job demonstrating that justification is by faith in Christ apart from the works of the law, any law, when it came to sanctification Luther/Graebner let the whole wretched works religion in through the back door:[30]

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.

First, I want to be perfectly clear that a believer in Christ merely appears to observe laws.  That appearance does not result from attempting to “observe laws” but from hearing with faith and receiving the fruit of the Holy Spirit, the love that is the fulfillment the law.  The peace of the world, my gratitude to God and desire that others may be attracted to the Gospel is not up to the task of righteousness.

At times Luther/Graebner seemed to comprehend the fruit of the Spirit:[31]

The Word of God falling from the lips of the apostle or minister enters into the heart of the hearer. The Holy Ghost impregnates the Word so that it brings forth the fruit of faith.

Yet when Luther/Graebner addressed the “fruit of faith” directly it reads:[32]

FAITH

In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pass. He is ready to believe all men, but he will not trust all men. Where this virtue is lacking men are suspicious, forward, and wayward and will believe nothing nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them you can never please them. It is quite impossible to get along with them. Such faith in people therefore, is quite necessary. What kind of life would this be if one person could not believe another person?

In fact every detail of every aspect of the fruit of the Spirit in the Luther/Graebner commentary reads like a definition of a virtue, an ideal or a rule to be pursued by my desire for “the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.”  In contrast I will quote Paul once again (Romans 15:15, 16 NET):

But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God to be a minister of Christ Jesus to the Gentiles.  I serve the gospel of God like a priest, so that the Gentiles may become an acceptable offering, sanctified by the Holy Spirit.

Anything less than being sanctified by the Holy Spirit is a human attempt to be perfected by the flesh.  Are you so foolish? Paul asked struggling believers in Galatia.  Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)?[33]  We of this generation risk being judged by skeptics or some future apostle of some future dispensation with the words:

For if grace had been given that was able to give life, then righteousness would certainly have come by  grace.

[1] Romans 15:14 (NET)

[2] Romans 15:13 (NET)

[3] Romans 8:38, 39 (NET)

[4] 2 Timothy 1:12b (NET)

[5] Philippians 3:3 (NIV) Table

[6] 2 Thessalonians 1:11 (NET)

[7] Ephesians 5:8b, 9 (NET)

[8] Galatians 5:22, 23a (NET)

[9] 2 Corinthians 4:6 (NET)

[10] Colossians 2:2, 3 (NET)

[11] Ephesians 3:19 (NET); See: Ephesians 3:14-21

[12] Philippians 3:3-11, cf. verse 8

[13] Romans 15:15, 16a (NET)

[14] Romans 15:16b (NET)

[15] 1 Thessalonians 5:23, 24 (NET)

[16] Ephesians 5:25b-27 (NET)

[17] John 17:17 (NIV)

[18] John 17:19 (NIV)

[19] Hebrews 2:11 (NET)

[20] The Righteousness of God; Romans, Part 50

[21] Acts 26:17, 18 (NET)

[22] Commentary on Galatians 3:19, “The Twofold Purpose of the Law”

[23] Commentary on Galations 3:21

[24] Psalm 139:1-18 (NET)

[25] John 3:7 (NET)

[26] Philippians 2:13 (NET)

[27] Romans 10:17 (NKJV)

[28] Romans 10:14b (NET)

[29] Commentary on Galatians 4:6

[30] Commentary on Galatians 4:4, 5

[31] Commentary on Galatians 4:19

[32] Commentary on Galatians 5:22, 23

[33] Galatians 3:3 (NET)

Romans, Part 50

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Love must be without hypocrisy,[1] Paul continued.  Actually, he wrote, Ἡ ἀγάπη ἀνυπόκριτος.  Paul wrote a lot about ἀγάπη.[2]  Love (ἀγάπη) does no wrong to a neighbor.  Therefore love (ἀγάπη) is the fulfillment of the law.[3]  What do you want? He asked the Corinthians.  Shall I come to you with a rod of discipline or with love (ἀγάπῃ) and a spirit of gentleness?[4] He not only contrasted ἀγάπῃ to a rod of discipline but to knowledge: Knowledge puffs up (φυσιοῖ, a form of φυσιόω),[5] but love (ἀγάπη) builds up.[6]

Love (ἀγάπη) is patient, love (ἀγάπη) is kind, it is not envious.  Love does not brag, it is not puffed up (φυσιοῦται, a form of φυσιόω).  It is not rude, it is not self-serving, it is not easily angered or resentful.  It is not glad about injustice, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω)[7] all things.[8]  Love (ἀγάπη) never ends.[9]  And now these three remain: faith, hope, and love (ἀγάπη).  But the greatest of these is love (ἀγάπη).[10]  Everything you do should be done in love (ἀγάπῃ).[11]

For the love (ἀγάπη) of Christ controls us, he continued to believers in Corinth, since we have concluded this, that Christ died for all; therefore all have died.  And he died for all so that those who live should no longer live for themselves but for him who died for them and was raised.[12]  One of the ways Paul and his associates commended themselves was by genuine love (2 Corinthians 6:3-10 NET):

We do not give anyone an occasion for taking an offense in anything, so that no fault may be found with our ministry.  But as God’s servants, we have commended ourselves in every way, with great endurance, in persecutions, in difficulties, in distresses, in beatings, in imprisonments, in riots, in troubles, in sleepless nights, in hunger, by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine (ἀνυποκρίτῳ, a form of ἀνυπόκριτος)[13] love (ἀγάπῃ), by truthful teaching, by the power of God, with weapons of righteousness both for the right hand and for the left, through glory and dishonor, through slander and praise; regarded as impostors, and yet true; as unknown, and yet well-known; as dying and yet – see! – we continue to live; as those who are scourged and yet not executed; as sorrowful, but always rejoicing, as poor, but making many rich, as having nothing, and yet possessing everything.

God’s love (ἀγάπη τοῦ θεοῦ) was part of Paul’s benediction to the Corinthians: The grace of the Lord Jesus Christ and the love of God (καὶ ἡ ἀγάπη τοῦ θεοῦ; literally, “and this love of God’s”) and the fellowship of the Holy Spirit be with you all.[14]  God’s love comes to me as the fruit of his Spirit: the fruit (καρπὸς)[15] of the Spirit is love (ἀγάπη), joy (χαρὰ),[16] peace (εἰρήνη),[17] patience (μακροθυμία),[18] kindness, goodness, faithfulness (πίστις),[19] gentleness (πραΰτης),[20] and self-control.  Against such things there is no law.[21]  Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.  For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love (ἀγάπῃ).[22]

Paul prayed for the Ephesians that according to the wealth of his glory [the Father] may grant you to be strengthened with power through his Spirit in the inner person, that Christ may dwell in your hearts through faith (πίστεως, a form of πίστις), so that, because you have been rooted and grounded in love (ἀγάπῃ), you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love (ἀγάπην, a form of ἀγάπη) of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.[23]  I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called, with all humility and gentleness (πραΰτητος, a form of πραΰτης), with patience (μακροθυμίας, a form of μακροθυμία), bearing with one another in love (ἀγάπῃ), making every effort to keep the unity of the Spirit in the bond of peace (εἰρήνης, a form of εἰρήνη).[24]

So we are no longer to be children, Paul concluded for the Ephesians, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes.  But practicing the truth in love (ἀγάπῃ), we will in all things grow up into Christ, who is the head.  From him the whole body grows, fitted and held together through every supporting ligament.  As each one does its part, the body grows in love (ἀγάπῃ).[25]  Therefore, be imitators of God as dearly loved (ἀγαπητὰ, a form of ἀγαπητός)[26] children and live in love (ἀγάπῃ), just as Christ also loved (ἠγάπησεν, a form of ἀγαπάω) us and gave himself for us, a sacrificial and fragrant offering to God.[27]  Peace (Εἰρήνη) to the brothers and sisters, and love (ἀγάπη) with faith (πίστεως, a form of πίστις), from God the Father and the Lord Jesus Christ.[28]

And I pray this, Paul wrote the Philippians, that your love (ἀγάπη) may abound even more and more in knowledge and every kind of insight so that you can decide what is best, and thus be sincere and blameless for the day of Christ, filled with the fruit (καρπὸν, a form of καρπός) of righteousness [love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control] that comes through Jesus Christ to the glory and praise of God.[29]  My goal, he wrote the Colossians, is that their hearts, having been knit together in love (ἀγάπῃ), may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.[30]

To the church at Thessalonica Paul wrote: And may the Lord cause you to increase and abound in love (ἀγάπῃ) for one another and for all, just as we do for you, so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints.[31]  We ought to thank God always for you, brothers and sisters, and rightly so, because your faith (πίστις) flourishes more and more and the love (ἀγάπη) of each one of you all for one another is ever greater.  As a result we ourselves boast about you in the churches of God for your perseverance and faith (πίστεως, a form of πίστις) in all the persecutions and afflictions you are enduring.[32]

But the aim of our instruction, Paul wrote Timothy, is love (ἀγάπη) that comes from a pure heart, a good conscience, and a sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις).[33]  I recall your sincere (ἀνυποκρίτου, a form of ἀνυπόκριτος) faith (πίστεως, a form of πίστις) that was alive first in your grandmother Lois and in your mother Eunice, and I am sure is in you.[34]  This sincere faith (πίστεως ἀνυποκρίτου, ἀνυποκρίτου πίστεως), as opposed to a hypocritical faith, comes from God in Christ through the fruit of the Holy Spirit, not from myself.  This love without hypocrisy (Ἡ ἀγάπη ἀνυπόκριτος) shares the same origin, the same path and delivery method.

Let no one look down on you because you are young, Paul admonished Timothy, but set an example for the believers in your speech, conduct, love (ἀγάπῃ), faithfulness (πίστει, a form of πίστις), and purity.[35]  Hold to the standard of sound (ὑγιαινόντων, a form of ὑγιαίνω)[36] words that you heard from me and do so with the faith (πίστει, a form of πίστις) and love (ἀγάπῃ) that are in Christ Jesus.  Protect that good thing entrusted to you, through the Holy Spirit who lives within us.[37]

Jesus warned us what was coming: Then they will hand you over to be persecuted and will kill you.  You will be hated by all the nations because of my name.  Then many will be led into sin, and they will betray one another and hate one another.  And many false prophets will appear and deceive many, and because lawlessness will increase so much, the love (ἀγάπη) of many will grow cold.  But the person who endures (ὑπομείνας, a form of ὑπομένω) to the end will be saved.[38]  This love without hypocrisy bears all things, believes all things, hopes all things, endures (ὑπομένει, a form of ὑπομένω) all things.[39]

Just as the Father has loved (ἠγάπησεν, a form of ἀγαπάω)[40] me, Jesus said, I have also loved (ἠγάπησα, another form of ἀγαπάω) you; remain in my love (ἀγάπῃ).  If you obey my commandments (ἐντολάς, a form of ἐντολή),[41] you will remain in my love (ἀγάπῃ), just as I have obeyed my Father’s commandments (ἐντολάς, a form of ἐντολή) and remain in his love (ἀγάπῃ).  I have told you these things so that my joy (χαρὰ) may be in you, and your joy (χαρὰ) may be complete.  My commandment (ἐντολὴ) is this – to love (ἀγαπᾶτε, a form of ἀγαπάω) one another just as I have loved (ἠγάπησα, a form of ἀγαπάω) you.[42]

As I’ve written before it is axiomatic to me that the way Jesus loved us was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.[43]  He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.[44]

Writing to the Corinthians about giving, Paul mentioned something about ἀγάπῃ which troubled the NET translators: But as you excel in everything – in faith (πίστει, a form of πίστις), in speech, in knowledge, and in all eagerness and in the love (ἀγάπῃ) from us that is in you – make sure that you excel in this act of kindness too.[45]  The note in the NET reads:

“The reading ‘the love from us that is in you’ is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel ‘in the love from us that is in you’?  Most likely, because of this difficulty, several early scribes, as well as most later ones…altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ).  The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ is found, however, in excellent and early witnesses….As the harder reading it explains the rise of the other reading.  What, then, is the force of ‘in the love from us that is in you’?  Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.”

Now, I don’t think Paul was suddenly taking credit for the fruit of the Spirit—the love from us that is in you.  I believe he meant the love from God that he taught them. You, however, have followed my teaching, he wrote Timothy, my way of life, my purpose, my faith (πίστει, a form of πίστις), my patience (μακροθυμίᾳ), my love (ἀγάπῃ), my endurance, as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra.[46]  It seems to me a more literal translation of the Greek here would have been: “You, however, have followed [this] teaching [of mine], [this] way of life, [this] purpose, [this] faith, [this] patience, [this] love, [this] endurance…”  And this love from Paul’s teaching was in them because they believed.

And that is the key for us, too.  Now without faith (πίστεως, a form of πίστις) it is impossible to please him, for the one who approaches God must believe that he exists…[47]  To come to know and to believe the love (ἀγάπην, a form of ἀγάπη) that God has in us[48] we must first believe that it is there for us.  It’s a little like learning to float.  I had to learn to trust the water, that it would bear me up.  And I had to reject the testimony of those who claimed otherwise.

[1] Romans 12:9a (NET)

[3] Romans 13:10 (NET)

[4] 1 Corinthians 4:21 (NET)

[6] 1 Corinthians 8:1b (NET)

[8] 1 Corinthians 13:4-7 (NET)

[9] 1 Corinthians 13:8a (NET)

[10] 1 Corinthians 13:13 (NET)

[11] 1 Corinthians 16:14 (NET)

[12] 2 Corinthians 5:14, 15 (NET)

[14] 2 Corinthians 13:13 (NET)

[21] Galatians 5:22, 23 (NET)

[22] Ephesians 1:3, 4 (NET)

[23] Ephesians 3:16-19 (NET)

[24] Ephesians 4:1-3 (NET)

[25] Ephesians 4:14-16 (NET)

[27] Ephesians 5:1, 2 (NET)

[28] Ephesians 6:23 (NET)

[29] Philippians 1:9-11 (NET)

[30] Colossians 2:2, 3 (NET)

[31] 1 Thessalonians 3:12, 13 (NET)

[32] 2 Thessalonians 1:3, 4 (NET)

[33] 1 Timothy 1:5 (NET)

[34] 2 Timothy 1:5 (NET)

[35] 1 Timothy 4:12 (NET)

[37] 2 Timothy 1:13, 14 (NET)

[38] Matthew 24:9-12 (NET)

[39] 1 Corinthians 13:7 (NET)

[42] John 15:9-12 (NET)

[43] John 1:32 (NET)

[44] John17:26 (NET)

[45] 2 Corinthians 8:7 (NET)

[46] 2 Timothy 3:10, 11a (NET)

[47] Hebrews 11:6 (NET)

[48] 1 John 4:16a (NET) Table