Exploration, Part 20

Posted on June 1, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians. But first, a quick review follows:

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly [Table], (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel [Table].²

Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created [Table], so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God, according to the purpose of the ages that he has accomplished by means of Christ Jesus, by means of whom we have boldness and access with confidence through his faithfulness [Table]. So I ask you not to lose heart by means of what I am suffering for you, which is your glory [Table].³

Paul continued (Ephesians 3:14-19 ESV):

For this reason I bow my knees before the Father [Table], from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

The Greek is: Τούτου χάριν, For this reason. Here again, most translators understood χάριν as an adverb: “in favour of; on account of.” And here again, the translators of the Catholic Public Domain Version chose, By reason of this grace. As I wrote before, “Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.”⁴ This was immediately preceded by Paul’s request: I ask you not to lose heart by means of what I am suffering for you, which is your glory.

What good is it,⁵ James asked, If a brother or sister is poorly clothed and lacking in daily food [Table], and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?⁶ Paul followed up his request with the concrete action that would cause his readers not to lose heart: κάμπτω τὰ γόνατα μου, I bow my knees, πρὸς τὸν πατέρα, before the Father (or “to the Father”). It may be worth acknowledging that the received texts (Stephanus Textus Receptus, Byzantine Majority Text) had του κυριου ημων ιησου χριστου (KJV: of our Lord Jesus Christ) following Father.

Paul continued: ἐξ οὗ, from whom, πᾶσα πατριὰ, every family, ἐν οὐρανοῖς, in heaven (literally “in heavens”), καὶ ἐπὶ γῆς, and on earth, ὀνομάζεται, is named (or “is known”), ἵνα δῷ ὑμῖν, that he may grant you. The verb δῷ (ESV: he may grant) is an aorist form of δίδωμι in the subjunctive mood. It is in a purpose or result clause, which is indicated by the conjunction ἵνα (ESV: that) at its beginning.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.⁷

At the word level δῷ is translated he may grant as an English representation of the Greek verb δίδωμι in the subjunctive mood indicating “probability or objective possibility,” an action that “will possibly happen, depending on certain objective factors or circumstances.” At the level of the clause, however, the subjunctive mood “in a purpose or result clause…should be viewed as a definite outcome that will happen [at some unspecified time⁸] as a result” of “the Father from whom every family in heavens and on earth is known,” and incidentally from Paul’s submission to Him. These concepts are not communicated very well in English translation, apart from a footnote or prior familiarity with this knowledge of the Greek subjunctive mood. I’ll use grant here to avoid confusion.

The received texts (Stephanus Textus Receptus, Byzantine Majority Text) had δωη here, which begs the question: Is it δῴη in the optative mood or δώῃ in the subjunctive mood?

The optative is the mood of possibility, removed even further than the subjunctive mood from something conceived of as actual. Often it is used to convey a wish or hope for a certain action to occur.⁹

And to add to this confusion, the verb is specified as δῴη on Blue Letter Bible online, but described as “subjunctive” in the bubble at the far right of the table row labeled “he would grant.”

The implicit argument of the critical text is that δῷ is the more original verb here. The obscene reality of the critical text is that it will be continuously revised by current scholarly research and opinion. That δῷ occurs in both the NET parallel Greek text and NA²⁸ implies some stability in scholarly opinion from NA²⁷ and δωη in the received texts (e.g., the critical texts of another place and time) may also be understood in the subjunctive mood. In other words, do you trust “the Father from whom every family in heavens and on earth is known” to grant you what follows?

Paul continued: κατὰ τὸ πλοῦτος, according to the riches. The received texts had τον πλουτον here. Since the definite article τὸ is both nominative and accusative it appears to do double duty, introducing the nominative noun πλοῦτος even as it follows κατὰ as an accusative article, rendering the meaning of κατὰ the same as is accomplished by the fully accusative τον πλουτον.

Paul continued: τῆς δόξης αὐτοῦ, of his glory, δυνάμει, with power (or “by means of power”), κραταιωθῆναι, to be strengthened, διὰ τοῦ πνεύματος αὐτοῦ, through his Spirit, εἰς τὸν ἔσω ἄνθρωπον, in your inner being (literally “into the inside human”). To review so far: “By reason of this grace I bow my knees to the Father from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit into the inside human” κατοικῆσαι τὸν Χριστὸν, so that Christ may dwell.

Apparently, the ESV translators understood κατοικῆσαι (ESV: may dwell) as a form of the verb κατοικέω in the optative mood, even as they reiterated its inclusion under the conjunction ἵνα (ESV: so that), which occurred at the beginning of verse 16. This interpretation would be more convincing if the words translated Christ were ὁ χριστός in the nominative case, the subject of the verb κατοικῆσαι rather than τὸν Χριστὸν in the accusative case, its direct object. The verb κατοικῆσαι was also translated may dwell on Blue Letter Bible, yet described as an “Infinitive” in the bubble at the far right of that table row.

It seems more straightforward to regard κατοικῆσαι as an infinitive form, “to settle the Christ” at some unspecified time (the aorist tense again), διὰ τῆς πίστεως, through the faith, ἐν ταῖς καρδίαις ὑμῶν, in your hearts (or “by means of your hearts”), ἐν ἀγάπῃ, in love (or “by means of love”), ἐρριζωμένοι καὶ τεθεμελιωμένοι, being rooted and grounded (or “being rooted and established”), ἵνα, “so that,” ἐξισχύσητε, you may have strength.

Here again, ἐξισχύσητε is a form of ἐξισχύω in the aorist tense and subjunctive mood in a purpose or result clause. It is “a definite outcome that will happen”¹⁰ at some unspecified time “as a result of”¹¹ the indwelling Christ “through the faith by means of your hearts by means of love being rooted and established.” I’ll go with you are in a position because of the infinitive verb which follows. The truth to be hearing with faith¹² so far is:

“By reason of this grace I bow my knees to the Father from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit into the inside human to settle the Christ” (or “to be strengthened through his Spirit to settle the Christ into the inside human”) “through the faith by means of your hearts by means of love being rooted and established, so that you are in a position”¹³ καταλαβέσθαι, to comprehend (literally “to seize”), σὺν πᾶσιν τοῖς ἁγίοις, with all the saints, τί, what is, τὸ πλάτος, the breadth, καὶ μῆκος, and length, καὶ ὕψος, and height, καὶ βάθος, and depth, γνῶναι τε, and to know, τὴν ὑπερβάλλουσαν τῆς γνώσεως, that surpasses knowledge (literally “the surpassing of knowledge”), ἀγάπην τοῦ Χριστοῦ, the love of Christ (or “Christ’s love”).

It’s easy to see why the translators chose to comprehend for καταλαβέσθαι, since it is followed by γνῶναι τε, and to know. It just feels a little weak to me. And though “Christ’s love” never excludes his love for me, I’m more often overcome by his love for you that springs up within me from the fruit of his Spirit. Paul concluded: ἵνα πληρωθῆτε, that you may be filled. This is another aorist subjective verb in a purpose or result clause: “that you are filled” at some unspecified time by all that has preceded here, εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ, with all the fullness of God (or “unto all of God’s fullness,” e.g., the Christ that was settled into the inside human through the faith by means of your hearts by means of love being rooted and established).

The truth to be hearing with faith¹⁴ is (Ephesians 3:14-19 EXP20):

By reason of this grace I bow my knees to the Father from whom every family in heavens and on earth is known, that he grant you, according to the riches of his glory by means of power, to be strengthened through his Spirit to settle the Christ into the inside human through the faith by means of your hearts by means of love being rooted and established, so that you are in a position to seize with all the saints what is the breadth and length and height and depth, and to know the surpassing of knowledge—Christ’s love—that you are filled unto all of God’s fullness.

This is my own daily prayer for all of us, for in this way the One new human (ἕνα καινὸν ἄνθρωπον), Jesus the Christ, becomes the new human (τὸν καινὸν ἄνθρωπον) in us all: the new self, created (κτισθέντα, a form of κτίζω) after the likeness of God in true righteousness and holiness.¹⁵ As Jesus said (John 12:23b, 24 ESV):

The hour has come for the Son of Man to be glorified [Table]. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

Paul continued (Ephesians 3:20, 21 ESV):

Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us [Table], to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen [Table].

The Greek is: Τῷ δὲ δυναμένῳ, Now to him who is able, ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ, to do far more abundantly than all, ὧν αἰτούμεθα, that we ask, ἢ νοοῦμεν, or think, κατὰ τὴν δύναμιν, according to the power, τὴν ἐνεργουμένην ἐν ἡμῖν, at work within us (or “working within us” or “working by means of us”: e.g., the indwelling Christ unto all of God’s fullness), αὐτῷ ἡ δόξα, to him be glory (or “to Him the glory”), ἐν τῇ ἐκκλησίᾳ, in the church (or “by means of the church”), καὶ ἐν Χριστῷ Ἰησοῦ, and in Christ Jesus (or “and by means of Christ Jesus”), εἰς πάσας τὰς γενεὰς, throughout all generations (or “unto all the generations”), τοῦ αἰῶνος τῶν αἰώνων, forever and ever, ἀμήν, Amen.

Now to him, who is able to do far more abundantly than all that we ask or think according to the power working by means of us, to Him the glory by means of the church and by means of Christ Jesus unto all the generations forever and ever, Amen.¹⁶

The conjunction καὶ (and) isn’t inserted between the church and Christ Jesus in the received texts.

Now to him, who is able to do far more abundantly than all that we ask or think according to the power working by means of us, to Him the glory by means of the church by means of Christ Jesus unto all the generations forever and ever, Amen.

John described the following scene from the Lord Jesus’ vision of the throne of God (Revelation 4:9-11 ESV):

And whenever the living creatures give¹⁷ glory and honor and thanks to him who is seated on the throne,¹⁸ who lives forever and ever, the twenty-four¹⁹ elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,
“Worthy are you, our Lord and God,²⁰
to receive glory and honor and power,
for you created (ἔκτισας, another form of κτίζω) all things,
and by your will they existed²¹ and were created” (ἐκτίσθησαν, another form of κτίζω).

Tables comparing Revelation 4:9-11 in the KJV and NET follow.

Revelation 4:9-11 (NET)	Revelation 4:9-11 (KJV)
And whenever the living creatures give glory, honor, and thanks to the one who sits on the throne, who lives forever and ever,	And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

Revelation 4:9 (NET Parallel Greek)	Revelation 4:9 (Stephanus Textus Receptus)	Revelation 4:9 (Byzantine Majority Text)
Καὶ ὅταν δώσουσιν τὰ ζῷα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῷ καθημένῳ ἐπὶ \|τῷ θρονῷ\| τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων	και οταν δωσουσιν τα ζωα δοξαν και τιμην και ευχαριστιαν τω καθημενω επι του θρονου τω ζωντι εις τους αιωνας των αιωνων	και οταν δωσιν τα ζωα δοξαν και τιμην και ευχαριστιαν τω καθημενω επι του θρονου τω ζωντι εις τους αιωνας των αιωνων

the twenty-four elders throw themselves to the ground before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns before his throne, saying:

The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

Revelation 4:10 (NET Parallel Greek)	Revelation 4:10 (Stephanus Textus Receptus)	Revelation 4:10 (Byzantine Majority Text)
πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ προσκυνήσουσιν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου λέγοντες·	πεσουνται οι εικοσι και τεσσαρες πρεσβυτεροι ενωπιον του καθημενου επι του θρονου και προσκυνουσιν τω ζωντι εις τους αιωνας των αιωνων και βαλλουσιν τους στεφανους αυτων ενωπιον του θρονου λεγοντες	πεσουνται οι κδ πρεσβυτεροι ενωπιον του καθημενου επι του θρονου και προσκυνησουσιν τω ζωντι εις τους αιωνας των αιωνων και βαλουσιν τους στεφανους αυτων ενωπιον του θρονου λεγοντες

“You are worthy, our Lord and God, to receive glory and honor and power, since you created all things, and because of your will they existed and were created!”

Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

Revelation 4:11 (NET Parallel Greek)	Revelation 4:11 (Stephanus Textus Receptus)	Revelation 4:11 (Byzantine Majority Text)
ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα καὶ διὰ τὸ θέλημα σου ἦσαν καὶ ἐκτίσθησαν	αξιος ει κυριε λαβειν την δοξαν και την τιμην και την δυναμιν οτι συ εκτισας τα παντα και δια το θελημα σου εισιν και εκτισθησαν	αξιος ει ο κυριος και ο θεος ημων ο αγιος λαβειν την δοξαν και την τιμην και την δυναμιν οτι συ εκτισας τα παντα και δια το θελημα σου εισιν και εκτισθησαν

Back to Antichrist, Part 6

Back to Who is a Christian? Part 1

¹ Galatians 3:2b (ESV)

² Ephesians 3:1-6 (EXP18)

³ Ephesians 3:7-13 (EXP19)

⁴ Exploration, Part 18

⁵ James 2:14a (ESV)

⁶ James 2:15, 16 (ESV)

⁷ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁸ “The aorist is said to be ‘simple occurrence’ or ‘summary occurrence’, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a ‘one-point-in-time’ action, although it may actually take place over a period of time.” From “Verb Tenses: Aorist Tense,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁹ From “Verbal Moods: Optative Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹⁰ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Ibid.

¹² Galatians 3:2b (ESV)

¹³ Ephesians 3:14-18a (EXP20)

¹⁴ Galatians 3:2b (ESV)

¹⁵ Ephesians 4:24b (ESV)

¹⁶ Ephesians 3:20, 21 (EXP20)

¹⁷ The Byzantine Majority Text had δωσιν here, a form of δίδωμι in the 2^nd aorist tense and subjunctive mood, where the NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had δώσουσιν in the future tense and indicative mood.

¹⁸ The NET parallel Greek text and NA²⁸ had τῷ θρονῷ in the dative case here, where the Stephanus Textus Receptus and Byzantine Majority Text had του θρονου in the genitive case.

¹⁹ The NET parallel Greek text and NA²⁸ had εἴκοσι τέσσαρες here, where the Stephanus Textus Receptus had εικοσι και τεσσαρες (KJV: four and twenty) and the Byzantine Majority Text had κδ (24 in “Ancient Greek Numeral Systems”).

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὁ κύριος καὶ ὁ θεὸς ἡμῶν here, where the Stephanus Textus Receptus had the vocative κυριε (KJV: O Lord). The Byzantine Majority Text also had ο αγιος (e.g., “the holy” or “the Holy One”) following our Lord and God.

²¹ The NET parallel Greek text and NA²⁸ had ἦσαν here, a form of εἰμί in the imperfect tense, where the Stephanus Textus Receptus and Byzantine Majority Text had εισιν (KJV: are) in the present tense, which becomes interesting to consider when one includes the new human (τὸν καινὸν ἄνθρωπον) among the creations of God through Jesus Christ.

Exploration, Part 18

Posted on March 22, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 3:1-6 ESV).

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—assuming that² you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known³ to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in⁴ other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the⁵ promise in Christ⁶ Jesus⁷ through the gospel.

The Greek is: Τούτου χάριν, For this reason. The ESV translators (along with most others) understood χάριν as an adverb here: “in favour of; on account of.” I’m assuming that choice has to do with the genitive pronoun Τούτου (rather than the accusative τοῦτον), since χάριν as a form of the noun χάρις is in the accusative case. Had Paul intended Of this grace τήν χάριν τούτου or τῆς χάριτος τούτου would have accomplished that without confusion. Still, the translators of the Catholic Public Domain Version were quite diplomatic: By reason of this grace. Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.

Be that as it may, it’s necessary to review what precedes this to understand Paul’s reason or this grace (Ephesians 2:19-22 EXP17):

So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Paul continued: ἐγὼ Παῦλος, I, Paul, ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], a prisoner of Christ Jesus (literally, “the prisoner of Jesus Christ”). He used a similar self-reference later: I…a prisoner for the Lord (ἐγὼ ὁ δέσμιος ἐν κυρίῳ; NET note 1, “prisoner in the Lord,” or “I the prisoner by means of⁸ the Lord”).⁹

Reading in English only I’ve assumed these statements meant that Paul was incarcerated somewhere at the time he wrote to the Ephesian church. The translation prisoner implies punishment: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment (κόλασιν, a form of κόλασις), and whoever fears has not been perfected in love.¹⁰ Another possible translation of δέσμιος is captive, a word much more attune with the language of love: I, Paul, the captive of Christ Jesus and I…the captive by means of the Lord. So, while Paul’s many incarcerations may have informed his word choice somewhat, and its usage here may even allude to those incarcerations in part, it seems prudent to keep an open mind that Paul may have intended to describe an intimate relationship with our Lord and Savior Jesus Christ; namely, as his loving and beloved captive.

Paul continued: ὑπὲρ ὑμῶν τῶν ἐθνῶν, on behalf of you Gentiles (or “for your sake, the nations”). The Lord said of Saul (aka Paul): he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of (ὑπὲρ) my name.¹¹

Ephesians 3:2 continued: εἴ γε, assuming that, ἠκούσατε, you have heard. The verb ἠκούσατε is a form of ἀκούω in the indicative mood, “a statement of fact.” I’m wondering if that prompted the note (2) in the NET:

If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

One might expect the verb of the protasis (“if”-clause) to be in the subjunctive mood and the apodosis (“then”-clause) to be in the indicative mood (John 12:32 ESV):

And I, when I am lifted up from the earth, will draw all people to myself.

Here the verb of the protasis (“if”-clause) ὑψωθῶ, I am lifted up (e.g., crucified), is a form of ὑψόω in the subjunctive mood. The conjunction ἐὰν was translated when, I assume, to keep the English reader from stumbling over whether Jesus was questioning at that moment if his crucifixion would actually take place. The verb of the apodosis (“then”-clause) ἑλκύσω, I…will draw, is a form of ἑλκύω in the future tense (e.g., something He will do after ὑψωθῶ becomes actual) and the indicative mood. This makes some sense: The apodosis (“then”-clause), consequent clause, becomes factual in a true conditional statement once the protasis (“if”-clause), antecedent, becomes actual. The logical argument goes something like this:

Jesus said: “If I am crucified, then I will draw all to Myself.” Jesus was crucified. Therefore He will draw all to Himself.

The note (2) in the NET indicated that the translators understood Paul to be saying: if indeed you have heard of the stewardship of God’s grace that was given to me for you,¹² then I ask you not to lose heart because of what I am suffering for you, which is your glory.¹³ The logical argument would go something like this:

If you have heard of the stewardship of God’s grace that was given to me for you, then I ask you not to lose heart because of what I am suffering for you. You have heard of the stewardship of God’s grace that was given to me for you. Therefore I ask you not to lose heart because of what I am suffering for you.

It sounds true enough on its surface, until I consider its inverse.

If you have [not] heard of the stewardship of God’s grace that was given to me for you, then I [do not] ask you not to lose heart because of what I am suffering for you. You have [not] heard of the stewardship of God’s grace that was given to me for you. Therefore I [do not] ask you not to lose heart because of what I am suffering for you.

This argument doesn’t reflect the attitude of the one who wrote: I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome.¹⁴ The principle of charity practically demands assuming that, the ESV translation of εἴ γε, or something similar to keep Paul’s discourse more self-contained and less obtuse. He had a tendency, however, to use an indicative verb in the protasis (“if”-clause), antecedent, of a conditional statement (Galatians 5:15 ESV).

But if you bite (δάκνετε, a form of δάκνω in the indicative mood) and devour (κατεσθίετε, a form of κατεσθίω in the indicative mood) one another, watch out that you are not consumed by one another.

And here the verb ἀναλωθῆτε, you are consumed, in the apodosis (“then”-clause), consequent, is a form of ἀναλίσκω in the aorist tense and the subjunctive mood. So, the rather obvious form of the conditional statement accomplishes two things simultaneously: It affirms the truism—If you bite and devour one another, then you will be consumed by one another—even as it conveys Paul’s assessment of the Galatians’ relative position within the logical flow of that conditional statement: that they are currently biting and devouring one another though they have not yet consumed one another. And that, to the original point of the note in the NET in Ephesians, probably also indicates that Paul “assumed” most, if not all of his readers, have heard of the stewardship of God’s grace that was given to me for you.

The Greek continues: τὴν οἰκονομίαν, of the stewardship, τῆς χάριτος τοῦ θεοῦ, of God’s grace, τῆς δοθείσης, that was given, μοι, to me, εἰς ὑμᾶς, for you. While it is certainly meaningful and appropriate to translate τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, of God’s grace that was given to me for you, I wonder, in the light of the Hiphil stem in Hebrew, especially its usage in Exodus 24:12—so that you may teach them¹⁵—whether of God’s grace that was given by means of me into (or, unto) you is also appropriate.

Paul continued: [ὅτι], how, κατὰ ἀποκάλυψιν, by revelation, ἐγνωρίσθη μοι, was made known to me, τὸ μυστήριον, the mystery, καθὼς, as, προέγραψα, I have written, ἐν ὀλίγῳ, briefly. This latter clause refers back to Ephesians 2.

The Greek continues: πρὸς ὃ, which this, δύνασθε ἀναγινώσκοντες, you can read, νοῆσαι to perceive, τὴν σύνεσιν μου, my insight, ἐν τῷ μυστηρίῳ, into the mystery, τοῦ Χριστοῦ, of Christ, ὃ ἑτέραις γενεαῖς, which in other generations (or “which to other generations”), οὐκ ἐγνωρίσθη, was not made known, τοῖς υἱοῖς τῶν ἀνθρώπων, to the sons of men, ὡς νῦν ἀπεκαλύφθη, as now has been revealed, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, to his holy apostles (or “by means of his holy apostles”), καὶ προφήταις, and prophets, ἐν πνεύματι, by the Spirit, εἶναι, This mystery is that (literally, “to become”), τὰ ἔθνη συγκληρονόμα, the Gentiles are fellow heirs (or “the nations, fellow heirs”), καὶ σύσσωμα, members of the same body (or “and of the same body”), καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ, and partakers of the promise in Christ Jesus (or “and partakers of the promise by means of Christ Jesus”), διὰ τοῦ εὐαγγελίου, through the gospel.

And Jesus came and said to them [the eleven disciples] after his crucifixion and resurrection (Matthew 28:18-20a ESV):

All authority in heaven and on earth has been given to me [Table]. Go therefore and make disciples of (μαθητεύσατε, a form of μαθητεύω) all nations (πάντα τὰ ἔθνη), baptizing them in the name of the Father and of the Son and of the Holy Spirit [Table], teaching (διδάσκοντες, a present participle of διδάσκω) them to observe all that I have commanded you [Table].

The direct object of the verb μαθητεύσατε, make disciples of, a 2^nd person plural form of μαθητεύω in the imperative mood (e.g., “you must make disciples of”) is πάντα τὰ ἔθνη (literally “all the nations”) in the accusative case. This is an ambitious project, sometimes called replacement theology: “the Christian Church has fully and permanently replaced Israel in God’s plan.” If one means that he might create in himself one new man (ἕνα καινὸν ἄνθρωπον) in place of the two, so making peace [Table], and might reconcile us both to God in one body through the cross, thereby killing the hostility¹⁶ by the term Christian Church, the idea is not without merit, apart from being a singularly catty, if not an altogether anti-Jewish, way for a former Gentile to express the revelation of this mystery.

The only true replacement theology is that your old self (τὸν παλαιὸν ἄνθρωπον; “the old human”), which belongs to your former manner of life and is corrupt through deceitful desires,¹⁷ is replaced by the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.¹⁸ As Paul (circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]¹⁹) wrote (Galatians 2:20 EXP11):

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.

The truth to be hearing with faith²⁰ is ( Ephesians 3:1-6 EXP18):

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

So, I’m understanding verse 6 as the conclusion of Paul’s introduction of his purpose as the captive of Christ Jesus: By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations, to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel. And behold, Jesus promised, I am with you always, to the end of the age.²¹

Tables comparing Ephesians 3:2, 3 and 3:5, 6 in the KJV and NET follow.

Ephesians 3:2, 3 (NET)	Ephesians 3:2, 3 (KJV)
if indeed you have heard of the stewardship of God’s grace that was given to me for you,	If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Ephesians 3:2 (NET Parallel Greek)	Ephesians 3:2 (Stephanus Textus Receptus)	Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας

that by revelation the mystery was made known to me, as I wrote before briefly.

How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)	Ephesians 3:3 (Stephanus Textus Receptus)	Ephesians 3:3 (Byzantine Majority Text)
[ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ	οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω	οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω

Ephesians 3:5, 6 (NET)	Ephesians 3:5, 6 (KJV)
(which was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit),	Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Ephesians 3:5 (NET Parallel Greek)	Ephesians 3:5 (Stephanus Textus Receptus)	Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι	ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι	ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι

namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)	Ephesians 3:6 (Stephanus Textus Receptus)	Ephesians 3:6 (Byzantine Majority Text)
εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου	ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου	ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου

Exploration, Part 19

Back to Exploration, Part 20

Back to Who is a Christian? Part 1

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε.

³ The NET parallel Greek text and NA²⁸ had ἐγνωρίσθη here, a 3^rd person singular form of γνωρίζω in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωρισεν (KJV: he made known) in the active voice.

⁴ The Stephanus Textus Receptus had εν here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA²⁸ did not.

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁷ The NET parallel Greek text and NA²⁸ had Ἰησοῦ following Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁸ “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online. The noun κυρίῳ is a form of κύριος in the dative case.

⁹ Ephesians 4:1a (ESV)

¹⁰ 1 John 4:18 (ESV)

¹¹ Acts 9:15, 16 (ESV)

¹² Ephesians 3:2 (NET)

¹³ Ephesians 3:13b (NET) Table

¹⁴ Romans 1:14, 15 (ESV)

¹⁵ Exodus 24:12b (NET) Table

¹⁶ Ephesians 2:15b, 16 (ESV)

¹⁷ Ephesians 4:22b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ Philippians 3:5, 6 (ESV)

²⁰ Galatians 3:2b (ESV)

²¹ Matthew 28:20b (ESV) Table

Christianity, Part 6

Posted on January 11, 2023 by admin

There are 3 more occurrences of πάντας in Luke’s Gospel [see Table], the Greek word translated all people in: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ But I’ve been waylaid by the occurrence in Luke 13:22-30.

In another essay I commented on the aggressive, if not violent, language of striving against the many seeking to enter a narrow door that might close at any moment: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door…² It sounds a lot like what the Zealots actually did to foment the events that led to the massacre of 70 AD.

This language may not have affected those seeking a Messiah to lead them to overthrow the Roman superpower quite the way it affects me. Seeking an alternative explanation, however, I latch onto Jesus’ general theme of the difficulty of entering the kingdom of God (Mark 10:24 ESV [Table]):

And the disciples were amazed at his words. But Jesus said to them again, “Children, how difficult it is to enter the kingdom of God!

The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) following how difficult it is (πῶς δύσκολον ἐστιν). The NET parallel Greek text and NA²⁸ didn’t limit this difficulty in any way. In other words, the editors of both the NA²⁷ and NA²⁸ have consistently concluded that τους πεποιθοτας επι τοις χρημασιν was a late addition to the original text. That doesn’t say anything about NA²⁹ if other manuscripts are discovered or different strategies for organizing them chronologically are in vogue.

It seems worthwhile, however, to consider how difficult it is to enter the kingdom of God. Jesus spoke to descendants of Jacob, if not of Israel: “But³ woe to you, scribes and Pharisees, hypocrites,” Jesus said, “For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.”⁴ If I can equate the kingdom of heaven here with the kingdom of God, the leaders of Israel at the time Jesus spoke these words made it difficult for people to follow Him into the kingdom: the Pharisees went out and conspired against [Jesus], how to destroy him.⁵

So how did events play out at Jesus’ arrest when Peter took the parable about entering the narrow door most literally and behaved the most like a Zealot?

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.) [Table] So Jesus said to Peter, “Put your sword into its sheath; shall I not drink the cup that the Father has given (δέδωκεν, a form of δίδωμι) me?” [Table]⁶ And [Jesus] touched [Malchus’]⁷ ear and healed him.⁸

I don’t mean to suggest that Peter was consciously striving to enter through the narrow door⁹ when he struck the high priest’s servant and cut off his right ear.¹⁰ I assume that he reacted more instinctively out of affection for Jesus. I’m only saying that Peter’s action seems to align with the parable about entering the narrow door when I take the words (especially the Greek words) at face value.

The words most likely ringing in Peter’s ears at that moment were spoken earlier that evening (Luke 22:35-38 ESV):

And [Jesus] said to them, “When I sent you out with no moneybag¹¹ or knapsack or sandals, did you lack anything?” They said,¹² “Nothing.”¹³ He said¹⁴ to them, “But now let the one who has a moneybag¹⁵ take it, and likewise a knapsack. And let the one who has no sword sell¹⁶ his cloak and buy¹⁷ one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment” [Table]. And they said,¹⁸ “Look, Lord, here are two swords.” And he said to them, “It is enough.”

So, Jesus’ disciples had two swords and Peter carried one of them. It is not merely difficult but potentially dangerous [John 18:8, 9] to interpret Jesus’ words without the mind of Christ: The natural person does not accept the things of the Spirit of God, for they are folly¹⁹ to him, Paul wrote, and he is not able (δύναται, a form of δύναμαι) to understand them because they are spiritually discerned.²⁰ And Jesus said, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again (ἄνωθεν; NET: from above).‘²¹ In other words, You must be born of the Spirit.

Not only leaders and peers oppose one’s entrance through the narrow door into the kingdom of God, every natural born person opposes his or her own entrance therein. Strive to enter through the narrow door no longer seems so overstated, once I realize that all the world (including myself as I was born of my human parents) is opposed to me doing so.

I want to consider a completely different example of Jesus’ words (John 6:53-60 ESV):

So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink [Table].

Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live²² because of me. This is the bread that came down from²³ heaven, not like the bread²⁴ the²⁵ fathers ate and died. Whoever feeds on this bread will live²⁶ forever.”

Jesus said these things in the synagogue, as he taught at Capernaum.²⁷ When many of his disciples heard it, they said,²⁸ “This is a hard saying; who can listen to it?” [Table]

The Greek word translated hard here was σκληρός, but this reaction to these particular words is perhaps the most on-the-nose example of how difficult it is to enter the kingdom of God.²⁹ The Greek word translated difficult was δύσκολον, a form of δύσκολος. The definition from “HELPS Word-studies” on Bible Hub reads:

dýskolos (an adjective, derived from 1418 /dys-, “difficult” and kolon, “food”) – properly, difficult (problematic) to digest; (figuratively) disagreeable, like when food “doesn’t go down well.” It is used only in Mk 10:24.

After this many³⁰ of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life³¹ (i.e., to know…the only true God, and Jesus Christ whom [He has] sent³²) [Table]…

If I assume that those disciples who no longer walked with Jesus were drawn to Him by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd, and that those who remained were drawn by the Father to the words of eternal life, I see Jesus enforcing his saying, No one can come to me unless the Father who sent me draws (ἑλκύσῃ, a form of ἑλκύω) him.³³ And [Jesus] said, “This is why I told you that no one can come to me unless it is granted (δεδομένον, a form of δίδωμι) him by the³⁴ Father.”³⁵ Jesus’ equation of ἑλκύω and δίδωμι is a powerful indicator of the Father’s role in anyone who receives Jesus as Savior.

But the main reason I chose this parable is the explanation which resolves this hard saying:

Matthew 26:26-28 (ESV)	Mark 14:22-24 (ESV)	Luke 22:19, 20 (ESV)	1 Corinthians 11:23-26 (ESV)
			For I received from the Lord what I also delivered to you,
Now as they were eating, Jesus took bread,³⁶ and after blessing³⁷ it broke it and gave³⁸ it to the disciples, and³⁹ said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins [Table].	And as they were eating, he⁴⁰ took bread, and after blessing it broke it and gave it to them, and said, “Take;⁴¹ this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, “This is my blood of the covenant, which is poured out for many [Table].	And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.	that the Lord Jesus on the night when he was betrayed took bread [Table], and when he had given thanks, he broke it, and said,⁴² “This is my body which is for you.⁴³ Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as⁴⁴ you drink it, in remembrance of me.”
			For as often as⁴⁵ you eat this bread and drink the⁴⁶ cup, you proclaim the Lord’s death until⁴⁷ he comes.⁴⁸

In hindsight it seems ridiculous to have abandoned Jesus over this, even if one was drawn only by the free food, free healthcare, the novelty of his teaching or the excitement of the crowd. But it is an opportune moment to recall why Jesus spoke in parables (Matthew 13:10-15 ESV):

Then the disciples came and said to him, “Why do you speak to them in parables?” [Table]

And [Jesus] answered them, “To you it has been given (δέδοται, a form of δίδωμι) to know the secrets of the kingdom of heaven, but to them it has not been given (δέδοται, a form of δίδωμι). For to the one who has, more will be given (δοθήσεται, a form of δίδωμι), and he will have an abundance, but from the one who has not, even what he has will be taken away.

This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. Indeed, in their case the prophecy of Isaiah is fulfilled that says: “‘You will indeed hear but never understand, and you will indeed see but never perceive. For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them’ [Table].

Paul addressed this hardening: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.⁴⁹ Concerned that the church in Ephesus might lose heart⁵⁰ over what [he was] suffering for [them],⁵¹ he bowed his knees before the Father⁵²…that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being [Table], so that Christ may dwell in your hearts through faith–that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth [Table], and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.⁵³

This strength (ἐξισχύσητε, a form of ἐξισχύω) or ability to comprehend both knowledge and the love of Christ that surpasses knowledge seems more like the strength or ability the many [who] will seek to enter and will not be able⁵⁴(ἰσχύσουσιν, a form of ἰσχύω) lack. Jesus said (Luke 11:9-13 ESV):

And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone (πᾶς) who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

What father among⁵⁵ you, if his son asks for⁵⁶ a fish, will instead of⁵⁷ a fish give him a serpent; or if⁵⁸ he asks for⁵⁹ an egg, will give⁶⁰ him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give (δώσει, a form of δίδωμι) the Holy Spirit to those who ask him!”

I’ll pick this up in another essay. According to a note (23) in the NET, Jesus quoted from Isaiah 6:9, 10. The table below compares the Greek of Matthew 13:14 to Isaiah 6:9 in the Septuagint.

Matthew 13:14b (NET Parallel Greek Text) Table	Isaiah 6:9b (Septuagint BLB)	Isaiah 6:9b (Septuagint Elpenor)
ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Matthew 13:14b (NET)	Isaiah 6:9b (NETS)	Isaiah 6:9b (English Elpenor)
You will listen carefully yet will never understand, you will look closely yet will never comprehend.	‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’.	Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

The table below compares the Greek of Matthew 13:15 to Isaiah 6:10 in the Septuagint.

Matthew 13:15 (NET Parallel Greek Text) Table	Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Matthew 13:15 (NET)	Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’	For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Tables comparing Isaiah 6:9 and 6:10 in the Tanakh, KJV and NET, and comparing Isaiah 6:9 and 6:10 in the BLB and Elpenor versions of the Septuagint with the English translations from Hebrew and Greek, and tables comparing the Greek of Matthew 23:13; Luke 22:51; 22:35, 36; 22:38; John 6:57-59; 6:66; 6:65; Matthew 26:26; Mark 14:22; 1 Corinthians 11:24-26; Ephesians 3:13 and Luke 11:11, 12 in the NET and KJV follow.

Isaiah 6:9 (Tanakh)	Isaiah 6:9 (KJV)	Isaiah 6:9 (NET)
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.	And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.	He said, “Go and tell these people: “‘Listen continually, but don’t understand. Look continually, but don’t perceive.’

Isaiah 6:9 (Septuagint BLB)	Isaiah 6:9 (Septuagint Elpenor)
καὶ εἶπεν πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε	καὶ εἶπε· πορεύθητι καὶ εἰπὸν τῷ λαῷ τούτῳ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε
Isaiah 6:9 (NETS)	Isaiah 6:9 (English Elpenor)
And he said, “Go, and say to this people: ‘You will listen by listening, but you will not understand, and looking you will look, but you will not perceive’.	And he said, Go, and say to this people, Ye shall hear indeed, but ye shall not understand; and ye shall see indeed, but ye shall not perceive.

Isaiah 6:10 (Tanakh)	Isaiah 6:10 (KJV)	Isaiah 6:10 (NET)
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.	Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.	Make the hearts of these people calloused; make their ears deaf and their eyes blind. Otherwise they might see with their eyes and hear with their ears, their hearts might understand and they might repent and be healed.”

Isaiah 6:10 (Septuagint BLB)	Isaiah 6:10 (Septuagint Elpenor)
ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῗς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσιν τοῗς ὀφθαλμοῗς καὶ τοῗς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς	ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι, καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς
Isaiah 6:10 (NETS)	Isaiah 6:10 (English Elpenor)
For this people’s heart has grown fat, and with their ears they have heard heavily, and they have shut their eyes so that they might not see with their eyes and hear with their ears and understand with their heart and turn–and I would heal them.”	For the heart of this people has become gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them.

Matthew 23:13 (NET)	Matthew 23:13 (KJV)
“But woe to you, experts in the law and you Pharisees, hypocrites! You keep locking people out of the kingdom of heaven! For you neither enter nor permit those trying to enter to go in.	But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Matthew 23:13 (NET Parallel Greek)	Matthew 23:14 (Stepanus Textus Receptus)	Matthew 23:13 (Byzantine Majority Text)
Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν	ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν	ουαι υμιν γραμματεις και φαρισαιοι υποκριται οτι κλειετε την βασιλειαν των ουρανων εμπροσθεν των ανθρωπων υμεις γαρ ουκ εισερχεσθε ουδε τους εισερχομενους αφιετε εισελθειν

Luke 22:51 (NET)	Luke 22:51 (KJV)
But Jesus said, “Enough of this!” And he touched the man’s ear and healed him.	And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

Luke 22:51 (NET Parallel Greek)	Luke 22:51 (Stephanus Textus Receptus)	Luke 22:51 (Byzantine Majority Text)
ἀποκριθεὶς δὲ \|ὁ\| Ἰησοῦς εἶπεν· ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν	αποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον	οαποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον

Luke 22:35, 36 (NET)	Luke 22:35, 36 (KJV)
Then Jesus said to them, “When I sent you out with no money bag, or traveler’s bag, or sandals, you didn’t lack anything, did you?” They replied, “Nothing.”	And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

Luke 22:35 (NET Parallel Greek)	Luke 22:35 (Stephanus Textus Receptus)	Luke 22:35 (Byzantine Majority Text)
Καὶ εἶπεν αὐτοῖς· ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν· οὐθενός	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουδενος	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουθενος

He said to them, “But now, the one who has a money bag must take it, and likewise a traveler’s bag too. And the one who has no sword must sell his cloak and buy one.

Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

Luke 22:36 (NET Parallel Greek)	Luke 22:36 (Stephanus Textus Receptus)	Luke 22:36 (Byzantine Majority Text)
εἶπεν δὲ αὐτοῖς· ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησατω το ιματιον αυτου και αγορασατω μαχαιραν	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησει το ιματιον αυτου και αγορασει μαχαιραν

Luke 22:38 (NET)	Luke 22:38 (KJV)
So they said, “Look, Lord, here are two swords.” Then he told them, “It is enough.”	And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Luke 22:38 (NET Parallel Greek)	Luke 22:38 (Stephanus Textus Receptus)	Luke 22:38 (Byzantine Majority Text)
οἱ δὲ εἶπαν· κύριε, ἰδοὺ μάχαιραι ὧδε δύο. ὁ δὲ εἶπεν αὐτοῖς· ἱκανόν ἐστιν	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν

John 6:57-59 (NET)	John 6:57-59 (KJV)
Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me.	As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

John 6:57 (NET Parallel Greek)	John 6:57 (Stephanus Textus Receptus)	John 6:57 (Byzantine Majority Text)
καθὼς ἀπέστειλεν με ὁ ζῶν πατὴρ καγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κακεῖνος ζήσει δι᾿ ἐμέ	καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε	καθως απεστειλεν με ο ζων πατηρ καγω ζω δια τον πατερα και ο τρωγων με κακεινος ζησεται δι εμε

This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.”

This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

John 6:58 (NET Parallel Greek)	John 6:58 (Stephanus Textus Receptus)	John 6:58 (Byzantine Majority Text)
οὗτος ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα	ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα	ουτος εστιν ο αρτος ο εκ του ουρανου καταβας ου καθως εφαγον οι πατερες υμων το μαννα και απεθανον ο τρωγων τουτον τον αρτον ζησεται εις τον αιωνα

Jesus said these things while he was teaching in the synagogue in Capernaum.

These things said he in the synagogue, as he taught in Capernaum.

John 6:59 (NET Parallel Greek)	John 6:59 (Stephanus Textus Receptus)	John 6:59 (Byzantine Majority Text)
Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ	ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ	ταυτα ειπεν εν συναγωγη διδασκων εν καπερναουμ

John 6:66 (NET)	John 6:66 (KJV)
After this many of his disciples quit following him and did not accompany him any longer.	From that time many of his disciples went back, and walked no more with him.

John 6:66 (NET Parallel Greek)	John 6:66 (Stephanus Textus Receptus)	John 6:66 (Byzantine Majority Text)
Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾿ αὐτοῦ περιεπάτουν	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν	εκ τουτου πολλοι απηλθον των μαθητων αυτου εις τα οπισω και ουκετι μετ αυτου περιεπατουν

John 6:65 (NET)	John 6:65 (KJV)
So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.”	And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.

John 6:65 (NET Parallel Greek)	John 6:65 (Stephanus Textus Receptus)	John 6:65 (Byzantine Majority Text)
καὶ ἔλεγεν· διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου	και ελεγεν δια τουτο ειρηκα υμιν οτι ουδεις δυναται ελθειν προς με εαν μη η δεδομενον αυτω εκ του πατρος μου

Matthew 26:26 (NET)	Matthew 26:26 (KJV)
While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”	And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

Matthew 26:26 (NET Parallel Greek)	Matthew 26:26 (Stephanus Textus Receptus)	Matthew 26:26 (Byzantine Majority Text)
Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν· λάβετε φάγετε, τοῦτο ἐστιν τὸ σῶμα μου	εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευλογησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου	εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

Mark 14:22 (NET)	Mark 14:22 (KJV)
While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”	And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.

Mark 14:22 (NET Parallel Greek)	Mark 14:22 (Stephanus Textus Receptus)	Mark 14:22 (Byzantine Majority Text)
Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· λάβετε, τοῦτο ἐστιν τὸ σῶμα μου	και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου	και εσθιοντων αυτων λαβων ο ιησους αρτον ευλογησας εκλασεν και εδωκεν αυτοις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου

1 Corinthians 11:24-26 (NET)	1 Corinthians 11:24-26 (KJV)
and after he had given thanks he broke it and said, “This is my body, which is for you. Do this in remembrance of me.”	And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

1 Corinthians 11:24 (NET Parallel Greek)	1 Corinthians 11:24 (Stephanus Textus Receptus)	1 Corinthians 11:24 (Byzantine Majority Text)
καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν· τοῦτο μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν	και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν	και ευχαριστησας εκλασεν και ειπεν λαβετε φαγετε τουτο μου εστιν το σωμα το υπερ υμων κλωμενον τουτο ποιειτε εις την εμην αναμνησιν

In the same way, he also took the cup after supper, saying, “This cup is the new covenant in my blood. Do this, every time you drink it, in remembrance of me.”

After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

1 Corinthians 11:25 (NET Parallel Greek)	1 Corinthians 11:25 (Stephanus Textus Receptus)	1 Corinthians 11:25 (Byzantine Majority Text)
ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι τουτο ποιειτε οσακις αν πινητε εις την εμην αναμνησιν

For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

1 Corinthians 11:26 (NET Parallel Greek)	1 Corinthians 11:26 (Stephanus Textus Receptus)	1 Corinthians 11:26 (Byzantine Majority Text)
ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε ἄχρι οὗ ἔλθῃ	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη	οσακις γαρ αν εσθιητε τον αρτον τουτον και το ποτηριον τουτο πινητε τον θανατον του κυριου καταγγελλετε αχρις ου αν ελθη

Ephesians 3:13 (NET)	Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.	Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Ephesians 3:13 (NET Parallel Greek)	Ephesians 3:13 (Stephanus Textus Receptus)	Ephesians 3:13 (Byzantine Majority Text)
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Luke 11:11, 12 (NET)	Luke 11:11, 12 (KJV)
What father among you, if your son asks for a fish, will give him a snake instead of a fish?	If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

Luke 11:11 (NET Parallel Greek)	Luke 11:11 (Stephanus Textus Receptus)	Luke 11:11 (Byzantine Majority Text)
τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, \|καὶ\| ἀντὶ ἰχθύος ὄφιν αὐτῷ ἐπιδώσει	τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω ει και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω	τινα δε υμων τον πατερα αιτησει ο υιος αρτον μη λιθον επιδωσει αυτω η και ιχθυν μη αντι ιχθυος οφιν επιδωσει αυτω

Or if he asks for an egg, will give him a scorpion?

Or if he shall ask an egg, will he offer him a scorpion?

Luke 11:12 (NET Parallel Greek)	Luke 11:12 (Stephanus Textus Receptus)	Luke 11:12 (Byzantine Majority Text)
ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῷ σκορπίον	η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον	η και εαν αιτηση ωον μη επιδωσει αυτω σκορπιον

Christianity, Part 7

Back to Christianity, Part 8

Back to Christianity, Part 15

Back to Christ-Centered Preaching, Chapter 5

Back to Exploration, Part 10

Back to Hebrews 10:1-4

Back to Exploration, Part 18

Back to Exploration, Part 19

Back to Exploration, Part 20

¹ John 12:32 (ESV)

² Luke 13:24, 25a (ESV) Table

³ The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁴ Matthew 23:13 (ESV)

⁵ Matthew 12:14 (ESV)

⁶ John 18:10, 11 (ESV)

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

⁸ Luke 22:51b (ESV)

⁹ Luke 13:24a (ESV) Table

¹⁰ John 18:10b (ESV) Table

¹¹ In the NET parallel Greek text and NA²⁸ moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

¹² The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹³ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had οὐθενός here, where the Stephanus Textus Receptus had ουδενος.

¹⁴ The NET parallel Greek text and NA²⁸ had the conjunction δὲ (not translated in the NET) following said, where the Stephanus Textus Receptus and Byzantine Majority Text had ουν (KJV: Then).

¹⁵ In the NET parallel Greek text and NA²⁸ moneybag (KJV: purse) was spelled βαλλαντίου, and βαλαντιου in the Stephanus Textus Receptus and Byzantine Majority Text.

¹⁶ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had πωλησάτω here in the aorist tense and imperative mood, where the Byzantine Majority Text had πωλησει in the future tense and indicative mood.

¹⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had ἀγορασάτω here in the aorist tense and imperative mood, where the Byzantine Majority Text had αγορασει in the future tense and indicative mood.

¹⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

¹⁹ Matthew 16:21, 22; Mark 8:31, 32

²⁰ 1 Corinthians 2:14 (ESV)

²¹ John 3:6, 7 (ESV)

²² The NET parallel Greek text and NA²⁸ had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

²³ The NET parallel Greek text and NA²⁸ had ἐξ here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκ.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had το μαννα (KJV: manna) here. The NET parallel Greek text and NA²⁸ did not.

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had υμων (KJV: your) here. The NET parallel Greek text and NA²⁸ did not.

²⁶ The NET parallel Greek text and NA²⁸ had ζήσει in the active voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: shall live) in the middle voice.

²⁷ In the NET parallel Greek text and NA²⁸ Capernaum was spelled Καφαρναούμ, and καπερναουμ in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁸ The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον.

²⁹ Mark 10:24b (ESV) Table

³⁰ The NET parallel Greek text and NA²⁸ had ἐκ following many. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³¹ John 6:66-68 (ESV)

³² John 17:3 (ESV)

³³ John 6:44a (ESV) Table

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA²⁸ did not.

³⁵ John 6:65 (ESV)

³⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τον preceding bread. The NET parallel Greek text and NA²⁸ did not.

³⁷ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had εὐλογήσας here, where the Byzantine Majority Text had ευχαριστησας (KJV: blessed).

³⁸ The NET parallel Greek text and NA²⁸ had δοὺς here, where the Stephanus Textus Receptus and Byzantine Majority Text had εδιδου.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και here. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ο ιησους (KJV: Jesus) here. The NET parallel Greek text and NA²⁸ did not.

⁴¹ The Stephanus Textus Receptus and Byzantine Majority Text had φαγετε (KJV: eat) here. The NET parallel Greek text and NA²⁸ did not.

⁴² The Stephanus Textus Receptus and Byzantine Majority Text had λαβετε φαγετε (KJV: Take, eat) here. The NET parallel Greek text and NA²⁸ did not.

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had κλωμενον (KJV: broken) following you. The NET parallel Greek text and NA²⁸ did not.

⁴⁴ The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁵ The NET parallel Greek text and NA²⁸ had ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁶ The Stephanus Textus Receptus and Byzantine Majority Text had τουτο (KJV: this) following cup. The NET parallel Greek text and NA²⁸ did not.

⁴⁷ The NET parallel Greek text and NA²⁸ had ἄχρι here, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις (KJV: till).

⁴⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αν preceding comes (KJV: come). The NET parallel Greek text and NA²⁸ did not.

⁴⁹ Romans 11:25b (ESV) Table

⁵⁰ The NET parallel Greek text and NA²⁸ had ἐγκακεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακειν (KJV: that ye faint).

⁵¹ Ephesians 3:13b (ESV)

⁵² Ephesians 3:14b (ESV) Table

⁵³ Ephesians 3:16-19 (ESV)

⁵⁴ Luke 13:24b (ESV) Table

⁵⁵ The NET parallel Greek text and NA²⁸ had ἐξ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵⁶ The Stephanus Textus Receptus had αρτον μη λιθον επιδωσει αυτω ει (KJV: bread…will he give him a stone…if he ask) here. The Byzantine Majority Text had all of that except for having η at the end rather than ει. The NET parallel Greek text and NA²⁸ did not.

⁵⁷ The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding instead of (KJV: for). The NET parallel Greek text and NA²⁸ did not.

⁵⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εαν here. The NET parallel Greek text and NA²⁸ did not.

⁵⁹ The NET parallel Greek text and NA²⁸ had αἰτήσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αιτηση (KJV: he shall ask).

⁶⁰ The Stephanus Textus Receptus and Byzantine Majority Text had μη preceding will give (KJV: will he offer). The NET parallel Greek text and NA²⁸ did not.

Believers

Posted on May 18, 2018 by admin

I tend to use the word believers for ἐκκλησία primarily because the word church had become a not-for-profit corporation managed and operated by believers. It helps me study the Bible as if it pertains to me, rather than as a search for bylaws and provisions for the charter of a local not-for-profit corporation. But suddenly the line I wrote in another essay jumped out at me—“I kneel before the Father, he wrote believers in Ephesus”—and caused me to wonder.

Was I fooling myself? Did Paul really mean that individual believers may be filled up to all the fullness of God? Or did he mean the ἐκκλησία corporately? If so, was that the ἐκκλησία universally or locally?

Paul’s letter to the Ephesians^[1] was addressed to the saints (ἁγίοις, a form of ἅγιος).^[2] These were individuals designated by two plural adjectives, holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ. But it was through the singular church (ἐκκλησίας,^[3] a form of ἐκκλησία) that the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.^[4]

Ephesians 3:10-12 (NET)	Ephesians 3:10-12 (KJV)
The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms.	To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God…
This was according to the eternal purpose that he accomplished in Christ Jesus our Lord…	According to the eternal purpose which he purposed in Christ Jesus our Lord:
…in whom we have boldness and confident access to God because of Christ’s faithfulness.	In whom we have boldness and access with confidence by the faith of him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.	εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου	εν ω εχομεν την παρρησιαν και την προσαγωγην εν πεποιθησει δια της πιστεως αυτου

The Greek word πίστεως (a form of πίστις), translated faithfulness (NET) and faith (KJV), is a genitive singular feminine noun according to the Koine Greek Lexicon online. The Greek word αὐτοῦ (a form of αὐτός), translated of Christ’s (NET) and of him (KJV), is a genitive singular masculine / neuter personal pronoun according to the same lexicon. I assume the NET translators assumed that his faith (or, faithfulness) meant Christ’s faith or faithfulness because Christ Jesus our Lord (τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν) is the nearest antecedent. But the fruit of the Spirit is… πίστις,^[5] translated faithfulness (NET) and faith (KJV), a nominative singular feminine noun according to the Koine Greek Lexicon.

This faith or faithfulness is not my doing but neither is it so alien to me that I can ignore it to pursue my fleshly desires as if it weren’t given to me. It is an aspect of the fruit of the Holy Spirit given to those who are led by the Spirit, the children of God, the holy and faithful (πιστοῖς, a form of πιστός) in Jesus Christ. For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast. For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.^[6]

Ephesians 3:13 (NET)	Ephesians 3:13 (KJV)
For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.	Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὸ αἰτοῦμαι μὴ ἐγκακεῖν ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων	διο αιτουμαι μη εκκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

So was Paul addressing a singular church or plural individuals? The first you (NET) and ye (KJV) were implied by the verbs ἐγκακεῖν (a form of ἐκκακέω) or εκκακειν (another form of ἐκκακέω) both of which are infinitives according to the Koine Greek Lexicon, not clearly singular or plural. But Paul was suffering for individuals: ὑμῶν (a form of ὑμείς), translated you and your (NET, KJV), is plural.

Ephesians 3:14 (NET)	Ephesians 3:14 (KJV)
For this reason I kneel before the Father…	For this cause I bow my knees unto the Father of our Lord Jesus Christ…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τούτου χάριν κάμπτω τὰ γόνατα μου πρὸς τὸν πατέρα	τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου	τουτου χαριν καμπτω τα γονατα μου προς τον πατερα του κυριου ημων ιησου χριστου

Ephesians 3:15, 16 (NET)	Ephesians 3:15, 16 (KJV)
…from whom every family in heaven and on the earth is named.	Of whom the whole family in heaven and earth is named…
I pray that according to the wealth of his glory he may grant you to be strengthened with power through his Spirit in the inner person…	That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man…

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον	ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον	ινα δωη υμιν κατα τον πλουτον της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον

Paul prayed for individuals: ὑμῖν is also plural. The Greek word δῷ (a form of δίδωμι) is a verb in the subjunctive mood according to the lexicon, hence the translation he may grant (NET). But since it was a result^[7] of Paul’s prayer and the wealth of God’s glory I wonder if the may might be dropped. The word translated he would grant (KJV) δωη (another form of δίδωμι), however, could be in the optative or subjunctive moods depending on diacritical marks that are absent from the texts of the Stephanus Textus Receptus and Byzantine Majority Text I’m using.

Ephesians 3:17 (NET)	Ephesians 3:17 (KJV)
…that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love…	That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love…

The verb translated may dwell, κατοικῆσαι (a form of κατοικέω), is an aorist active infinitive verb so I assume the word may is stylistic. The words your hearts are clear and accurate in English translation. The verb ἐρριζωμένοι (a form of ῥιζόω), translated you have been rooted (NET) or being rooted (KJV), is plural as is τεθεμελιωμένοι (a form of θεμελιόω), translated grounded.

Ephesians 3:18 (NET)	Ephesians 3:18 (KJV)
…you may be able to comprehend with all the saints what is the breadth and length and height and depth…	May be able to comprehend with all saints what is the breadth, and length, and depth, and height…

The verb translated you may be able (NET) or May be able (KJV) is ἐξισχύσητε the second person plural form of ἐξισχύω. It is subjunctive but as a result clause preceded by ἵνα the word may is more stylistic than accurate. The verb καταλαβέσθαι (a form of καταλαμβάνω), translated to comprehend, is an infinitive. This ability to comprehend is the birthright of all the saints (πᾶσιν τοῖς ἁγίοις).

Ephesians 3:19 (NET)	Ephesians 3:19 (KJV)
…and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.	…to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

The verb translated to know is γνῶναι the infinitive form of γινώσκω. But πληρωθῆτε (a form of πληρόω), translated you may be filled (NET) or ye might be filled (KJV), is definitely plural. It is also subjunctive but again preceded by ἵνα. It is a result clause. One could argue that this entire passage should be translated with more conviction. As one of the believers who has found it difficult to “understand or experience…the fullness of the Holy Spirit in their lives,”^[8] I suppose I can understand why it was not.

Even now, knowing that Paul addressed individual believers and that all the fullness of God (πᾶν τὸ πλήρωμα τοῦ θεοῦ) was limited here to knowledge and love, I still have some incredulity. It’s time to drown out that incredulity in the praise of Him who is able to do far beyond all that we ask or think.

Ephesians 3:20, 21 (NET)	Ephesians 3:20, 21 (KJV)
Now to him who by the power that is working within us is able to do far beyond all that we ask or think…	Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us…
…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.

When Paul wrote of the ἀγάπην τοῦ Χριστοῦ (love of Christ) I think the Holy Spirit meant the fruit of the Spirit since the definition of God’s love entails every aspect of the fruit of the Spirit.

1 Corinthians 13:4-8a (NET)	1 Corinthians 13:4-8a (KJV)
Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up.	Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
It is not rude, it is not self-serving, it is not easily angered or resentful.	Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
It is not glad about injustice, but rejoices in the truth.	Rejoiceth not in iniquity, but rejoiceth in the truth;
It bears all things, believes all things, hopes all things, endures all things.	Beareth all things, believeth all things, hopeth all things, endureth all things.
Love never ends.	Charity never faileth:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἡ ἀγάπη οὐδέποτε πίπτει	η αγαπη ουδεποτε εκπιπτει	η αγαπη ουδεποτε εκπιπτει

The iffy part of Paul’s prayer is not the wealth of God’s glory, the power of the Holy Spirit or the love of Christ. The iffy part is my faith. But then I don’t want to rely on my faith. I want the faith that comes from the fruit of the Spirit, the faith of Jesus Christ, because He “had the faith to stand on the water and hold Peter (Matthew 14:25-33) up as well.” And Peter wrote:

2 Peter 1:2, 3 (NET)	2 Peter 1:2, 3 (KJV)
May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord!	Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence.	According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς \|ἰδίᾳ δόξῃ \| καὶ \|ἀρετῇ\|	ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης	ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης

2 Peter 1:4 (NET)	2 Peter 1:4 (KJV)
Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire.	Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δι᾿ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.	δι ων τα μεγιστα ημιν και τιμια επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας	δι ων τα τιμια ημιν και μεγιστα επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας

To know (γινώσκωσιν, another form of γινώσκω) the only true God, and Jesus Christ, whom [He] sent^[9] is eternal life. To know his love to be filled up to all the fullness of God may require some patience as well. Fortunately, love is patient (μακροθυμεῖ, a form of μακροθυμέω) and the fruit of the Spirit is…patience (μακροθυμία).

Back to Romans, Part 90

Back to Cobwebs

Back to Forgiven or Passed Over? Part 6

Back to A Monotonous Cycle Revisited, Part 2

^[1] According to a note (2) in the NET this “was an encyclical letter, intended for more than one audience.” In other words there was a blank space to be filled in by the receiving church: “this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae.”

^[2] Ephesians 1:1 (NET)

^[3] Here ἐκκλησίας would be genitive and singular rather than accusative and plural.

^[4] Ephesians 3:10 (NET)

^[5] Galatians 5:22 (NET)

^[6] Ephesians 2:8-10 (NET) John Piper probably explained these verses the best I have heard in his essay, “A Whole World Hangs on a Word,” on Desiring God online.

^[7] “However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.” From Resources for Learning New Testament Greek

^[8] Fear – Deuteronomy, Part 3

^[9] John 17:3 (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Ephesians 3:13

Exploration, Part 20

Exploration, Part 18

Christianity, Part 6

Believers