Exploration, Part 15

Posted on August 24, 2025 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians, but first I need to record the new covenant sermon that is still coming to fruition within me.

The 4^th chapter of 1 John followed the 3^rd: “The interlinear English/Greek New Testament keyed to the Greek text of the KJV, NA²⁸ and the Koine Greek Lexicon were all open on my phone.” I had made it through, checking verbs mostly, and a few other parts of speech if a particular question came to mind. We had reached the end of the sermon and the last verse of the chapter (1 John 4:21 ESV).

And this commandment we have from him: whoever loves God must also love his brother.

I’m not entirely sure why I bothered to look it up: commandment, must…love. Obviously the verb was in the imperative mood.

The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.²

I recalled “This multiplexing of truth,” particularly “the Greek verbs in Galatians 5 (στήκετε,²⁴ δουλεύετε,²⁵ βλέπετε,²⁶ περιπατεῖτε ²⁷) which might be understood in either the indicative or imperative moods.”³ But even as I searched the Greek Lexicon I was unsure what to make of it if I discovered that ἀγαπᾷ (ESV: must…love) was another one of those multiplexed verbs that might also be understood in the indicative mood.

The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective…It may be action occurring in past, present, or future time.⁴

When I found ἀγαπᾷ in the lexicon, I thought I had the wrong word. I had selected ἀγαπᾷ from the interlinear English/Greek New Testament (INT: should love), the received text. Perhaps, the critical text had a different “better” word. But, no, NA²⁸ had ἀγαπᾷ, too. I recalled that the Textus Receptus Bibles online had no accent marks. Perhaps the original Greek was αγαπα rather than ἀγαπᾷ.

And this commandment we have from him: whoever loves God you (singular) must also love his brother.

That didn’t make much sense. It had to be a 3^rd person singular verb. But a verb in the present tense and indicative mood seemed so problematic that I began to suspect that the editor of the Koine Greek Lexicon had made a mistake, listing a multiplexed verb (both imperative and indicative) as if it were in the indicative mood only. I mean, commandment (τὴν ἐντολὴν) is clearly right there in the text! Then the lightning flashed.

John’s and the Holy Spirit’s meaning was clear as day: the new covenant. In the new covenant a commandment is a fact, a promise to, and a truth of the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness:⁵ 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:⁶ for it is God who works in [the new human], both to will and to work for [God’s] good pleasure.⁷

All my religious training, however, is designed to discount, doubt or dispute those flashes of insight from the Holy Spirit. And there is that other matter of the English translation of the New Testament. As I scanned the list of translations on Bible Hub, one from Aramaic rather than from Greek stood out (1 John 4:21 Lamsa Bible).

And this commandment we have from him, That he who loves God loves his brother also.

There were two other translations near the bottom of the list translated from Greek (1 John 4:21 Godbey New Testament and Worrell New Testament):

And we have this precept from him, that the one loving God with divine love also loves his brother with divine love.

And this commandment we have from Him, that he who loves God loves his brother also.

Since none of these translations is likely to carry much weight in the religious circles in which I travel, I’ll take the long way round. But first, a confession: As I sit at home with my laptop (and easy access to my notes), I realize I have looked up ἀγαπᾷ before, and did not recall it.

I didn’t know yet that the Greek word translated should love was ἀγαπᾷ, a form of ἀγαπάω in the indicative mood, another statement of fact. The commandment (τὴν ἐντολὴν) we have from him is apparently of the—And God said, “Let there be light,” and there was light¹¹—variety.⁸

Though my failing memory is a continual source of embarrassment, that seemingly forgotten insight probably paved the way for the flash of understanding that came six months later, when I was so absolutely convinced that ἀγαπᾷ must be in the imperative mood. There are twelve occurrences of ἀγαπᾷ in the New Testament (see table below). Only one was translated must love in the ESV. The other eleven were translated loves, the ordinary expectation of a 3^rd person singular form of the verb to love in the indicative mood and present tense in contemporary English. But the “long way round” was not as long as I had anticipated (1 John 5:1 ESV):

Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves (ἀγαπᾷ) whoever⁹ has been born of him.

The Greek is: Πᾶς ὁ πιστεύων, Everyone who believes, ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, that Jesus is the Christ, ἐκ τοῦ θεοῦ γεγέννηται, of God has been born (or “out of God has been born and continues to be such”¹⁰). Here is the creation of that new human (τὸν καινὸν ἄνθρωπον) created (κτισθέντα, a participle of κτίζω) after the likeness of God in true righteousness and holiness.¹¹ John continued: καὶ πᾶς, and everyone, ὁ ἀγαπῶν, who loves, τὸν γεννήσαντα, the Father, ἀγαπᾷ, loves, καὶ τὸν, whoever (KJV: him also), γεγεννημένον ¹² ἐξ αὐτοῦ, has been born of him (KJV: that is begotten of him).

Now I can piece together what happened to me at the end of that sermon: God the Father, God the Son through God the indwelling Holy Spirit, knowing I had all but forgotten what He taught me in February, knowing that the sermon would end one verse before 1 John 5:1, prompted me to look up the Greek verb ἀγαπᾷ contrary to my own inclination since I already knew (erroneously) it must be in the imperative mood. As I puzzled over why it was not in the imperative mood, his insight flashed vividly in my heart, mind, soul. Though my religion inclines me to distrust his vivid flashes of insight, the next verse, which I was otherwise inclined to avoid, agrees with the content of his vivid flash of insight.

According to the Koine Greek Lexicon online, ἀγαπάτω is the 3^rd person singular form of ἀγαπάω in the active voice, present tense and imperative mood.¹³ In a footnote (55) the NET translators explained why they understood the one who loves God should love his fellow Christian too as a commandment to be obeyed by the one who loves God:

The ἵνα (hina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of [see Matthew 22:34-40]. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tautēn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.”

Microsoft copilot answered my request for “the two greatest commandments” correctly:

The two greatest commandments are:
1. Love the Lord your God with all your heart, soul, and mind.
2. Love your neighbor as yourself.
These commandments summarize the essence of the Law and the Prophets, as taught by Jesus in the New Testament (Matthew 22:37-40).

Be that as it may, a promise in Greek (ἀγαπᾷ in the indicative mood rather than ἀγαπάτω in the imperative mood) was transformed into a rule in the English translation because ἀγαπᾷ was joined by the conjunction ἵνα (translated as a colon in the ESV) to ταύτην τὴν ἐντολὴν (ESV: this commandment). 1 John isn’t taught in Greek philosophy courses but in churches. English translations of 1 John are shaped by this usage. Does any Pastor want to stand in front of his congregation and say, “If you do not love the one born of God, you are not born of God, because one born of God loves God and the one born of God”? A Pastor prefers to say, “You are born of God; act like it: love the one born of God.” And I can be very double-minded about this, or perhaps I should say multiplexed.

My gut instinct or the philosophical bent of my mind¹⁴ says, “Tell us the truth.” But my own experience was completely different. I wore myself out being perfected by the flesh¹⁵ as I attempted to love like God by transforming Paul’s description of love into rules I obeyed (or disobeyed) in the flesh. But it worked in the sense that after that incrementally better colossal failure, I was more than ready to hear an alternative from Paul and Jesus and John and God the Father through the indwelling Holy Spirit and the written word of God.

Ephesians isn’t taught in Greek philosophy courses either. When I discovered that ὄντας is a plural participle of εἰμί in the present tense—“you are dead”—rather than the past tense—you were dead¹⁶—I could begin to unravel two multiplexed truths. At issue was how to understand the dative case in the first verse of Ephesians 2: And you are dead in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins.” These three options ultimately resolved to two: “by means of (in) your trespasses and sins” and “to your trespasses and sins.”

As I wrote regarding Colossians 1:21-23, “It’s not too difficult to see why one might prefer to understand this as a contrast between one’s past and present,” likewise it is not too difficult to grasp why pastors and Bible translators would prefer to translate ὄντας were. Hopefully, its not too difficult to understand why the philosophical bent of my mind prefers to grapple with the multiplexed truths of ὄντας translated literally.

Paul continued (Ephesians 2:11-13 ESV):

Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands—remember that you were at¹⁷ that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

The Greek is: Διὸ μνημονεύετε, Therefore remember. This might be a command—Therefore you must remember—or it might be a statement of fact—Therefore (this is why) you remember—relative to all that has been written previously, specifically all that had transpired in his readers’ lives. And though I would have understood the ESV translation remember as a command previously, a deliberate choice of the imperative mood, now I wonder if it is a placeholder pointing to these dual possibilities: the Greek μνημονεύετε might be understood in the imperative mood as a command to the lawless and disobedient (the old human), or in the indicative mood as a fact of, and a promise to, the just (the new human).

The clause continued: ὅτι ποτὲ, that at one time, ὑμεῖς τὰ ἔθνη ἐν σαρκί, you Gentiles in the flesh (or, “you, the Gentiles by means of the flesh”). Here in as ESV-speak for “by means of” seems reinforced. Paul’s readers are Gentiles by means of the flesh, their descent from non-Jews, rather than their membership in a “Gentile club.” But there is some multiplexing apparent as well: by means of the flesh these Gentiles’ bodies are host (1 Corinthians 15:45-49; John 3:6-8) to the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to [their] former manner of life and is corrupt through deceitful desires,¹⁸ as evidenced by the trespasses and sins [Table] in which [they] once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience (or “by means of the sons of disbelief”).¹⁹

Paul continued in the second half of verse 11 of Ephesians 2: οἱ λεγόμενοι, called (or “those called”), ἀκροβυστία, “the uncircumcision” (literally, “foreskin”), ὑπὸ τῆς λεγομένης by what is called (or “by those called”), περιτομῆς ἐν σαρκὶ χειροποιήτου, the circumcision, which is made in the flesh by hands (or, the circumcision “by means of flesh made by hand”). Circumcision is regarded here as the living symbol of the foolishness of being perfected by the flesh.²⁰ The translators do a fairly good job of conveying what is not quite disdain for his own people and heritage (Philippians 3:2-11 ESV) though it could be taken that way spoken by someone other than Paul (Romans 9:1-8 ESV): Rather, they convey Paul’s recognition of the greater value of the power of the indwelling Spirit of Christ: It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life,²¹ as Jesus said.

Paul continued: ὅτι, remember that (literally, “that” or “since”), ἦτε, you were, τῷ καιρῷ ἐκείνῳ, at that time (or “by means of that time”). The received texts (Stephanus Textus Receptus and Byzantine Majority Text) had εν preceding the phrase τῷ καιρῷ ἐκείνῳ (KJV: at that time). The critical texts (NET Parallel Greek text and NA²⁸) did not. I use the NET Parallel Greek text as a proxy for NA²⁷. Here, the critical texts agree.

In 1 John 5:1 (footnote 9), however, they do not: NA²⁸ agrees with the received texts that καὶ (KJV: also) is original and belongs in the text. The NET Parallel Greek text (my proxy for NA²⁷) disagrees. In other words, this is documentary evidence that at one point in time the latest and greatest research of the critical text of the New Testament indicated that καὶ was an unwarranted addition to the original text and it was removed from the Greek text of 1 John 5:1 that translators use to translate the New Testament into English (or any other language).Then at another later time the latest and greatest research of the critical text of the New Testament indicated that καὶ is original and it was placed back into the Greek text again, in agreement with the received texts. But wait for it: NA²⁹ is coming soon.

Textus Receptus Bibles online²² has several different older Greek texts to compare and contrast to the critical text of the moment. And as you begin to look into it, you’ll find that they mostly compare. Maurice Robinson, one of the editors of the Byzantine Majority Text, appeared as a panelist in at least two videos produced by the Textural Confidence Collective or Mark Ward. In a video titled Do Westcott & Hort Rule New Testament Textural Criticism?, responding to a request to summarize the Byzantine Priority, Mr. Robinson acknowledged:

What is the Byzantine Priority? It’s a name that Pierpont and I made up…because the name that was being used before was Majority Text. But as Gordon Fee had complained, “Majority Text means that all you’re doing is counting noses.” And, well, we weren’t doing that. The truth is that most variant units, where there is textual variation, the majority of manuscripts tends to be one way or the other. That’s why it was called the Majority Text. But in certain places the majority splits. In some places we even, actually in our edition, favor…a reading that has less than the actual numerical majority…So Byzantine Priority means the Byzantine, in our view, was the one that was considered the text from which the other text types or clusters derived over time.

Given my current kick of understanding the dative case instrumentally, “by means of” (if that seems even remotely possible), whether εν precedes τῷ καιρῷ ἐκείνῳ or not is irrelevant to me. Understanding these two phrases instrumentally—“you, the Gentiles by means of the flesh” and “by means of that time” (before Christ was revealed to them, before they received Him and were born from above)—I hear Paul echoing the truth Jesus said to the Jews who had believed him,²³ You are of your father the devil, and your will is to do your father’s desires,²⁴ even as he lays the groundwork for the concepts he will coin later in this letter: the old human (τὸν παλαιὸν ἄνθρωπον) and the new human (τὸν καινὸν ἄνθρωπον).

Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time χωρὶς Χριστοῦ, separated from Christ (or “apart from Christ”), ἀπηλλοτριωμένοι, alienated (or “had become an outsider”), τῆς πολιτείας τοῦ Ἰσραὴλ, from the commonwealth of Israel (or “of citizenship of Israel”), καὶ ξένοι, and strangers, τῶν διαθηκῶν τῆς ἐπαγγελίας, to the covenants of promise, ἐλπίδα μὴ ἔχοντες, having no hope, καὶ ἄθεοι ἐν τῷ κόσμῳ, and without God in the world (or “and godless by means of the world”).

It is worth pointing out that the words τῶν διαθηκῶν (the covenants) are plural. These Gentiles were strangers to both covenants of promise, old and new. Though Israel…pursued a law that would lead to righteousness,²⁵ the covenant in which that law was given is a covenant of promise. But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises [Table]. For if that first covenant had been faultless, there would have been no occasion to look for a second.²⁶

Also, Paul did not say that the Gentiles had believed the wrong stories about God or worshiped the wrong god or gods. He said, by means of the world they were godless, without any god at all. What do I imply then? Paul wrote elsewhere. That food offered to idols is anything, or that an idol is anything? No, I imply that what pagans sacrifice they offer²⁷ to demons and not to God [Table].²⁸

Paul continued: νυνὶ δὲ, But now, ἐν Χριστῷ Ἰησοῦ, in Christ Jesus (or “by means of Christ Jesus”), ὑμεῖς οἵ ποτε ὄντες μακρὰν, you who once were far off (or “you, who at any time—by means of the flesh, by means of that time—are²⁹ far off,”), ἐγενήθητε ἐγγὺς, have been brought near (or “have come into existence near at hand”), ἐν τῷ αἵματι τοῦ Χριστοῦ, by the blood of Christ (or “by means of the bloodshed of Christ” or “by means of Christ’s bloodshed”).

The old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires³⁰ remains as far off as it ever was, despite being hosted in the same body (John 3:5; Romans 7:21-25) as the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.³¹ This new human (τὸν καινὸν ἄνθρωπον) has “come into existence near at hand by means of Christ’s bloodshed,” rather than the blood of Christ. The emphasis is on Jesus’ obedience not a magical object: And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.³²

Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ³³ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is,³⁴ he has appeared once for all at the end of the ages to put away sin³⁵ by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so³⁶ Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.³⁷

The truth to be hearing with faith³⁸ is: Therefore remember that at one time you, the Gentiles by means of the flesh, those called foreskin by those called the circumcision (by means of flesh made by hand) since you were by means of that time apart from Christ, had become an outsider of citizenship of Israel and strangers to the covenants of promise, having no hope, and godless by means of the world. But now by means of Christ Jesus you, who at any time [by means of the flesh, by means of that time] are far off, have come into existence near at hand by means of Christ’s bloodshed.

I’ll pick this up in another essay.

Occurrences of ἀγαπᾷ in the New Testament
Reference	ESV	NA²⁸
Luke 7:5	for he loves our nation, and he is the one who built us our synagogue.”	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.”	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	The Father loves the Son and has given all things into his hand.	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	For this reason the Father loves me, because I lay down my life that I may take it up again.	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	But if anyone loves God, he is known by God.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself.	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	For the Lord disciplines the one he loves, and chastises every son whom he receives.”	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	And this commandment we have from him: whoever loves God must also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him.	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

The Lexicon³⁹ my Pastor uses listed ἀγαπᾷ as a verb in the subjunctive mood. I was curious if the Literal Standard Version and Young’s Literal Translation consistently translated ἀγαπᾷ in the subjunctive mood. These versions are related apparently.

Occurrences of ἀγαπᾷ in the New Testament
Reference	Literal Standard Version	NA²⁸
Luke 7:5	for he loves our nation, and he built to us the synagogue.”	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	therefore I say to you, her many sins have been forgiven, because she loved much; but to whom is forgiven little, loves little.”	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	the Father loves the Son, and has given all things into His hand;	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	Because of this the Father loves Me, because I lay down My life, that again I may take it;	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered and said to him, “If anyone may love Me, he will keep My word, and My Father will love him, and We will come to him, and We will make [an] abode with him;	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	and if anyone loves God, this one has been known by Him.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	each one, according as he purposes in heart, not out of sorrow or out of necessity, for God loves a cheerful giver,	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	so ought the husbands to love their own wives as their own bodies: he who is loving his own wife—he loves himself;	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	for whom the LORD loves He disciplines, and He scourges every son whom He receives”;	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Do not love the world, nor the things in the world; if anyone loves the world, the love of the Father is not in him,	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	And this [is] the command we have from Him, that he who is loving God, may also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Everyone who is believing that Jesus is the Christ has been begotten of God, and everyone who is loving Him who begot, also loves him who is begotten of Him.	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

I can begin to hear the subjunctive mood here as a technicality of Greek grammar: If anyone may love Me (John 14:23) is the antecedent of a conditional statement rather than a standalone fact. But the translators exercise quite a bit of discretion since even the conditional statements of Scripture are factual in their entirety: and if anyone loves God, this one has been known by Him (1 Corinthians 8:3). Now that I’m hearing the subjunctive mood if anyone may love God, this one has been known by Him is an even clearer statement that loving God is the effect or result of being known by Him (Romans 7:1-6) through his indwelling Holy Spirit (Galatians 5:22-24). Anyone who is not known (Matthew 7:21-23) by God, does not love Him, modus tollens.

Occurrences of ἀγαπᾷ in the New Testament
Reference	Young’s Literal Translation	NA²⁸
Luke 7:5	for he doth love our nation, and the synagogue he did build to us.’	ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν
Luke 7:47	therefore I say to thee, her many sins have been forgiven, because she did love much; but to whom little is forgiven, little he doth love.’	οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ
John 3:35	the Father doth love the Son, and all things hath given into his hand;	ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ
John 10:17	`Because of this doth the Father love me, because I lay down my life, that again I may take it;	Διὰ τοῦτό με ὁ πατὴρ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν
John 14:23	Jesus answered and said to him, `If any one may love me, my word he will keep, and my Father will love him, and unto him we will come, and abode with him we will make;	ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα
1 Corinthians 8:3	and if any one doth love God, this one hath been known by Him.	εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ’ αὐτοῦ
2 Corinthians 9:7	each one, according as he doth purpose in heart, not out of sorrow or out of necessity, for a cheerful giver doth God love,	ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός
Ephesians 5:28	so ought the husbands to love their own wives as their own bodies: he who is loving his own wife — himself he doth love;	οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ
Hebrews 12:6	for whom the Lord doth love He doth chasten, and He scourgeth every son whom He receiveth;’	ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται
1 John 2:15	Love not ye the world, nor the things in the world; if any one doth love the world, the love of the Father is not in him,	Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
1 John 4:21	and this [is] the command we have from Him, that he who is loving God, may also love his brother.	καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ
1 John 5:1	Every one who is believing that Jesus is the Christ, of God he hath been begotten, and every one who is loving Him who did beget, doth love also him who is begotten of Him:	Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ

I’m not sure why Mr. Young added an archaic 3^rd person singular form of to do in the present tense to ἀγαπᾷ. I thought, perhaps it was to distinguish the verb from the identical English noun, but doth chasten (Hebrews 12:6) seems to deny that possibility. Still, doth love functions like loves in the indicative mood as a statement of fact.

Tables comparing 1 John 5:1; Ephesians 2:12; Hebrews 9:24; 9:26 and 9:28 in the KJV and NET follow.

1 John 5:1 (NET)	1 John 5:1 (KJV)
Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.	Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

1 John 5:1 (NET Parallel Greek)	1 John 5:1 (Stephanus Textus Receptus)	1 John 5:1 (Byzantine Majority Text)
Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ	πας ο πιστευων οτι ιησους εστιν ο χριστος εκ του θεου γεγεννηται και πας ο αγαπων τον γεννησαντα αγαπα και τον γεγεννημενον εξ αυτου	πας ο πιστευων οτι ιησους εστιν ο χριστος εκ του θεου γεγεννηται και πας ο αγαπων τον γεννησαντα αγαπα και τον γεγεννημενον εξ αυτου

Ephesians 2:12 (NET)	Ephesians 2:12 (KJV)
that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.	That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

Ephesians 2:12 (NET Parallel Greek)	Ephesians 2:12 (Stephanus Textus Receptus)	Ephesians 2:12 (Byzantine Majority Text)
ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ	οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω	οτι ητε εν τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω

Hebrews 9:24 (NET)	Hebrews 9:24 (KJV)
For Christ did not enter a sanctuary made with hands—the representation of the true sanctuary—but into heaven itself, and he appears now in God’s presence for us.	For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

Hebrews 9:24 (NET Parallel Greek)	Hebrews 9:24 (Stephanus Textus Receptus)	Hebrews 9:24 (Byzantine Majority Text)
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾿ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων	ου γαρ εις χειροποιητα αγια εισηλθεν ο χριστος αντιτυπα των αληθινων αλλ εις αυτον τον ουρανον νυν εμφανισθηναι τω προσωπω του θεου υπερ ημων

Hebrews 9:26 (NET)	Hebrews 9:26 (KJV)
for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.	For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Hebrews 9:26 (NET Parallel Greek)	Hebrews 9:26 (Stephanus Textus Receptus)	Hebrews 9:26 (Byzantine Majority Text)
ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται	επει εδει αυτον πολλακις παθειν απο καταβολης κοσμου νυν δε απαξ επι συντελεια των αιωνων εις αθετησιν αμαρτιας δια της θυσιας αυτου πεφανερωται

Hebrews 9:28 (NET)	Hebrews 9:28 (KJV)
so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.	So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Hebrews 9:28 (NET Parallel Greek)	Hebrews 9:28 (Stephanus Textus Receptus)	Hebrews 9:28 (Byzantine Majority Text)
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν	ουτως ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν	ουτως και ο χριστος απαξ προσενεχθεις εις το πολλων ανενεγκειν αμαρτιας εκ δευτερου χωρις αμαρτιας οφθησεται τοις αυτον απεκδεχομενοις εις σωτηριαν

Exploration, Part 16

Back to 3 John, Part 7

Back to Exploration, Part 17

¹ Galatians 3:2b (ESV)

² From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³ Exploration, Part 14

⁴ From Verbal Moods: Indicative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁵ Ephesians 4:24b (ESV)

⁶ Galatians 2:20b (NET)

⁷ Philippians 2:13 (ESV) Table

⁸ Exploration, Part 8

⁹ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had καὶ (KJV: also) here. The NET parallel Greek text did not.

¹⁰ The Greek verb γεγέννηται is a form of γεννάω in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Ephesians 4:24b (ESV)

¹² Here, too (footnote 10), the verb γεγεννημένον is a form of γεννάω in the perfect tense, implying the permanence of the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.

¹³ Does anyone recall what the translators of the King James Bible, ASV, CEV, English Revised Version, Webster’s Bible Translation, Smith’s Literal Translation, Douay-Rheims Bible and Haweis New Testament meant by their translation love? It doesn’t sound like a 3^rd person singular verb in the present tense and indicative mood in any English I know. The prima facie evidence supports the contention that they meant must love or should love. Another option, may love (Literal Standard Version [see table above], Young’s Literal Translation [see table above]), sounds more like the subjunctive mood. (That is how the lexicon my Pastor uses describes ἀγαπᾷ in 1 John 4:21.)

¹⁴ Jesus’ Artifacts, Part 1; Jesus’ Artifacts, Part 5; Jesus’ Artifacts, Part 6; Who Am I? Part 1; David’s Forgiveness, Part 4; Torture, Part 4

¹⁵ Galatians 3:3b (ESV)

¹⁶ Ephesians 2:1a (ESV) Table

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the preposition εν here. The NET parallel Greek text and NA²⁸ did not.

¹⁸ Ephesians 4:22b (ESV)

¹⁹ Ephesians 2:1b, 2 (ESV) Exploration, Part 14

²⁰ Galatians 3:3b (ESV)

²¹ John 6:63 (ESV) Table

²² The site bogs down some on the weekends, especially Sunday mornings, but is fairly responsive during the week.

²³ John 8:31a (ESV)

²⁴ John 8:44a (ESV) Table

²⁵ Romans 9:31a (ESV) Table

²⁶ Hebrews 8:6, 7 (ESV)

²⁷ The NET parallel Greek text and NA²⁸ had the verb θύουσιν, a form of θύω, repeated here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

²⁸ 1 Corinthians 10:19, 20a (ESV)

²⁹ The Greek word ὄντες is a participle of εἰμί in the present tense.

³⁰ Ephesians 4:22b (ESV)

³¹ Ephesians 4:24b (ESV)

³² Philippians 2:8 (ESV)

³³ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding Christ. The NET parallel Greek text and NA²⁸ did not.

³⁴ The NET parallel Greek text and NA²⁸ had the adverb νυνὶ (NET: now) here, where the Stephanus Textus Receptus and Byzantine Majority Text had νυν (KJV: now).

³⁵ The NET parallel Greek text and NA²⁸ had the article τῆς in brackets (indicating some uncertainty) preceding sin, designating ἁμαρτίας as a singular form of ἁμαρτία in the genitive case rather than a plural form in the accusative case. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had the conjunction καὶ (NET: also) following so. The Stephanus Textus Receptus did not.

³⁷ Hebrews 9:22-28 (ESV)

³⁸ Galatians 3:2b (ESV)

³⁹ I found a table on another site online listing ἀγάπα as a form of ἀγαπάω in the indicative mood. That table does not deny that ἀγάπα might also be a form of ἀγαπάω in the subjunctive mood (a table I could not find on this particular site).

Justice and Mercy Revisited, Part 2

Posted on August 9, 2025 by admin

These essays are my notes. This one will serve as a record of what has been happening around me as I studied for the previous essay.

A visiting pastor preached Matthew 5:13-16 (ESV):

“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet [Table].

“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

It hit me extremely hard. I feel very responsible for my ex-wife’s faith (or lack thereof). Before she married me, her faith was a bruised reed…and a smoldering wick.¹ After divorcing me, her faith is broken and all but quenched. And I didn’t do it on purpose, quite the opposite.

The Greek of Matthew 5:16 is: οὕτως, In the same way, λαμψάτω, let shine (or “must shine”), τὸ φῶς ὑμῶν, your light (e.g., “your light must shine”), ἔμπροσθεν τῶν ἀνθρώπων, before others, ὅπως, so that, ἴδωσιν, they may see, ὑμῶν τὰ καλὰ ἔργα, your good works (or “your beautiful works”), καὶ δοξάσωσιν, and give glory (or “and praise, glorify, honor”), τὸν πατέρα ὑμῶν, to your Father (or “your Father”), τὸν, who is, ἐν τοῖς οὐρανοῖς, in heaven (literally, “in the heavens”).

The Lord does not heal the sick or raise the dead through me. More and more his love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control [Table], the fruit of the Spirit² shines through me. My ex-wife is more than willing to praise me for his good works. (And, yes, that is gratifying to a wounded male ego.) She is willing to confess many of her own sins. But nothing that has been said or done through me has resulted in the slightest recognition that No one is good except God alone³ and You are of your father the devil, and your will is to do your father’s desires.⁴

These truths are probably not where faith begins: the latter was spoken by Jesus to the Jews who had believed [and continued to believe⁵] him.⁶ But these truths received cultivate the soil (the pulverized rock and decaying organic material) out of which the Lord grows faith and the righteousness that is by faith. Rejecting these truths is essentially the rocky ground of which Jesus spoke (Matthew 13:1-23), artificially propping up the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires,⁷ the lost son of perdition.⁸

As I stare at the Greek of Matthew 5:16, though I’m not completely sure that ὅπως, (ESV: so that) functions here like ἵνα would, the sentence construction sounds enough like a purpose clause that I take some courage in Jesus’ words rather than despairing at my own assessment of my own experience with her. The Greek verb ἴδωσιν (ESV: they may see), a form of εἴδω in the subjunctive mood, is definitely in the aorist tense. And the verb δοξάσωσιν (ESV: give glory), a form of δοξάζω in the subjunctive mood, might be understood in the present tense, by which I stand condemned in my own eyes, a failure to be salt or light. But δοξάσωσιν might also be understood in the aorist tense, an as yet unspecified time, indicating that there is yet hope in (e.g., by means of) the Lord. The emotional effect that sermon had on me is no reason to restrain the good (beautiful) works the Lord accomplishes through me.

That Sunday, however, hearing an English only sermon hit me like a gut punch. As I doubled over, the preacher smashed my face into his knee, and I was down for the count. I’ve known him as a very kind and gentle man. But the word of God is…sharper than any two-edged sword.⁹ The preacher’s emphasis on the church, as the salt and light through which the Lord works, dashed all my hope for the moment.

I heard, “there is no salvation outside the Church,”¹⁰ not because he quoted Cyprian. I probably heard his emphasis this way because I have a friend whose conversation is salted with that dictum as he patiently and persistently endeavors to convert me. But it did attach itself in those moments as a credible limitation (Matthew 12:30-32; Luke 11:23) to the Lord’s judgment:

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself”¹¹ [by means of the church].

It is evident that the only credible limitation to the judgment of the One to whom All authority in heaven and on earth has been given¹² would be self-imposed.

The following Sunday I was careful not to hear an English only sermon. The interlinear English/Greek New Testament keyed to the Greek text of the KJV, NA²⁸ and the Koine Greek Lexicon were all open on my phone. Actually, they were available the Sunday the visiting preacher spoke, but my own Pastor is aware, and even approves, of why my face is buried in my phone rather than looking up, smiling at him.

He preached on temptation and the works done by us [or not done by us] in righteousness,¹³ with reference to being judged for what [we have] done in the body, whether good or evil,¹⁴ from 1 John 3. His interpretation was based on the translation of ποιῶν and ποιεῖ with the relative terms “makes a practice of” and “practices”: Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.¹⁵ That was interesting in a congregation where a favorite saying of one of the more prominent elders is: “I never need to practice to sin; I already do that very well all on my own.”

With access to the definitions of the Greek root ποιέω, however, I could hear: Everyone who [does sin] also [does] lawlessness; sin is lawlessness. Translated in absolute terms—Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God¹⁶—it becomes clearer that John and the Holy Spirit described factual information in the 3^rd chapter of 1 John regarding the old human (τὸν παλαιὸν ἄνθρωπον) which belongs to your former manner of life and is corrupt through deceitful desires¹⁷ and the new human (τὸν καινὸν ἄνθρωπον) created after the likeness of God in true righteousness and holiness.¹⁸ So, I heard a sermon of encouragement to be renewed in the spirit of your minds, and to put on¹⁹ the new human by the Spirit through faith in Jesus Christ, rather than puzzling whether the sin that dwells within me qualifies as practice and should be addressed by some other stratagem, being perfected by the flesh.²⁰

During this same period of time I watched some of Mark Ward’s YouTube videos titled, “Ward on Words.” This led me to the “Textual Confidence Collective,” a group of young PhDs arguing primarily against the King James Only Movement. In their introductory video Mr. Ward asked Peter Montoro to explain the working framework of the textual confidence perspective:

So, there’s basically three positions that we’ve used to put together a spectrum—of a map as it were—of positions on the text: you have textual skepticism, textual absolutism and textual confidence:

So, a textual skeptic would be someone like Bart Ehrman. Ehrman would say, well, if God really gave us the Bible, then He would have given it to us on golden tablets or written it in the sky, so we would know if He inspired it. He would give us every word exactly the way He wanted us to have it. We would not have to do textual criticism. We’d not have to compare manuscripts. And Ehrman would say, because we have to do this work, because we have to toil on the text, therefore we can’t trust the text because—if we have any uncertainty at all, then we just don’t know what God said, and so, therefore—it can’t be God who’s speaking. It has to be men who are speaking. That would be roughly a summary (it would be a lot more nuanced than that), but that’s basically his position.

And then there are many people (this is the way I was brought up to believe), their position is, well, if we can—we have to know the words exactly, we have to have absolute confidence in every single word to be able to trust the text. But we believe the Bible is the word of God and so, therefore, we must not have to do any work on the manuscripts. We must have every Greek word (or every English word even in the King James) exactly right, and because we do trust the text, and because we believe this is necessary to trust the text, therefore, we’re going to say that this is actually what took place. That would be a textual absolutist perspective, which we’re going to spend a lot of time talking about.

And then, a position of textual confidence would say that toil and trust can go together, so that because of what we believe in the providence of God, and because we believe that God can use ordinary human beings to transmit his word (and I’ll be talking more about this later on). But God uses ordinary human beings to preach his word. He also has used ordinary human beings to copy and to translate and to edit it, and to do all the other things that are done with the word of God, and yet God is still at work through human beings, just as He is in the church and in all the other acts of God’s providence. And so we want to say to Bart Ehrman, no, we don’t want to be skeptical. But you don’t have to become the mirror image of Ehrman in order to trust in the text.

And really, one of the things that I think a lot about is this idea: it’s called horseshoe theory, that the more you focus on your opponents, the more you become like them. And so, the two extremes tend to bend towards each other.

(I recommend viewing Mr. Montoro’s explanation for yourself. By transcribing his words I’ve exerted a considerable editorial influence over them through punctuation and by dropping words I deemed unnecessary to intelligibility, the speech-like sounds a mind makes searching for appropriate words.)

Generally, I shy away from academic arguments. Amidst a few potentially interesting but ultimately inconclusive points, one is drawn inexorably to the inherent conclusion of two or more mutually exclusive proponents’ arguments; namely, “I am good; I am wise; trust me.” I distrust academics. The job itself forms them a certain way. They make much of you, but for no good purpose. They want to shut you out, that you may make much of them.²¹ No, Paul wasn’t necessarily describing academics with these words, but his words seem appropriate.

The opening line of the introduction to my sermon²² on 3 John reads:

If I’d finished my education to become an historian—a secularist with a materialist bias and an agnostic, if not atheist, prejudice—I would have assumed that 3^rd John was the personal correspondence of some old man, possibly of some note in 1^st century Christian circles (at least he thought he was noteworthy) written to someone (probably another old man), lamenting their loss of influence and relevance as Christianity evolved.

Still, I found the young academics of the textural confidence collective tolerable. Describing it to my Pastor, I said, “I don’t really have a dog in this hunt.” I grew up around people who read the King James Bible. I read the King James Bible, but I don’t recall it being a “thing.” Maybe it was a matter of ego: we thought we were smart enough to understand old English. I, as it turned out, was not that smart. I became an atheist.

This is not to say that I was a card carrying member in good standing of a faith called Atheism. I thought I had figured out that God was not, and that was the end of that. I wasn’t nurturing or defending a relatively fragile (all things considered) faith. I was doing hallucinogens,²³ completely oblivious to Jesus’ promise to draw all to Himself.

If I fit into Mr. Montoro’s schema in any way it would probably be as an equal opportunity textural skeptic:

Too many years of hallucinogenic drugs had made me functionally illiterate. At least I thought that term described me accurately the first time I heard it. (As it turned out functionally illiterate is just a redundancy for illiterate.) If I had read aloud one would have assumed I understood what I read. I read easily, fluently and coherently with an actor’s flair for inflection. My problem was a lack of faith. I had no confidence that strings of words meant anything beyond the beauty of their sounds, except in the most mundane cases: I’m hungry, I’m horny, I have to pee.²⁴

If my family or friends were concerned when I began to read the New American Standard Bible (NASB) instead of the KJV,²⁵ they kept it to themselves. There are advantages, it seems, to having declared oneself an atheist and indulging in hallucinogens for “enlightenment.” Reading the NASB seems decidedly “less sinful” by comparison. Truthfully, my first awareness of King James Only-ism came from Jim Searcy.

Addendum (6/19/2015): Jim Searcy has published that the Septuagint is a hoax written by Origen and Eusebius 200 hundred²⁶ years or so after Christ. “In fact, the Septuagint ‘quotes’ from the New Testament and not vice versa…” His contention is that the “King James Version is the infallible Word of God.”²⁷

And that came subsequent to the Lord leading me to the Septuagint²⁸ as an answer to a question why the Old Testament was misquoted in the New Testament so often.²⁹ Mr. Searcy quoted an article³⁰ by John Ogwyn (though Mr. Searcy disputed its conclusion slightly³¹):

Gleason Archer and G. C. Chirichigno in their comprehensive work, Old Testament Quotations in the New Testament: A Complete Survey, make the following points about New Testament quotations: 1) in 268 New Testament citations both the Septuagint and Masoretic Text are in complete harmony; 2) in 50 citations the New Testament agrees with the Septuagint, even though it differs slightly from the Masoretic Text (although not seriously enough to distort the meaning); 3) in 33 citations the New Testament adheres more closely to the Masoretic Text than to the Septuagint; 4) in 22 citations the New Testament adheres closely to the Septuagint even when it deviates somewhat from the Masoretic Text. The New Testament writers only made use of Septuagint quotations if those passages properly conveyed the inspired meaning of the Hebrew text” (Ogwyn J. How Did We Get The Bible. Tomorrow’s World, LCG Magazine. January-February 2002).

Mr. Ward seemed to imply that the Septuagint was translated by Christians (and I definitely regret now that I didn’t keep track of which video that was) without mentioning Origen, Eusebius or any specific calumny against them. An assertion that New Testament writers quoted 72 times (50 + 22) from a Greek text of the Old Testament which didn’t exist until 200 (“the third century A.D.”)³² effectively eliminates the possibility that any of those writers were the apostles of Jesus, or it confirms that those who translated the Old Testament into Greek quoted the New Testament writers all but 33 times, or it indicates that scribes (e.g., academics) were meddling with the text at a very early date.

Masoretic Text		Septuagint
Jeremiah 8:8 (Tanakh/KJV) Table	Jeremiah 8:8 (NET)	Jeremiah 8:8 (NETS) Table	Jeremiah 8:8 (English Elpenor)
How do ye say, We are wise, and the law of the LORD is with us? Lo (הִנֵּ֣ה), certainly (אָכֵן֙) in vain (לַשֶּׁ֣קֶר) made he it (עָשָׂ֔ה); the pen (עֵ֖ט) of the scribes (סֹֽפְרִֽים) is in vain (שֶׁ֥קֶר).	How can you say, “We are wise! We have the law of the Lord”? The truth (‘āḵēn, אכן) is (hinnê, הנה), those who teach it (sāp̄ar, ספרים) have used (šeqer, לשקר) their writings (ʿēṭ, עט) to make it say (ʿāśâ, עשׁה) what it does not really mean (šeqer, שקר).	How will you say, “We are wise, and the law of the Lord is with us?” A false (ψευδὴς) pen (σχοῖνος) has become (ἐγενήθη) of no use (εἰς μάτην) to scribes (γραμματεῦσιν).	How will ye say, We are wise, and the law of the Lord is with us? In vain (εἰς μάτην) have the scribes (γραμματεῦσιν) used (ἐγενήθη) a false (ψευδὴς) pen (σχοῖνος).

The first thing I notice here are the differences in the English translations. The Lord redirects my attention to the similarities. The meaning of the first sentence is identical in Hebrew, Greek and four English translations. I didn’t even bother to present the Hebrew or Greek because the four English translations are almost word-for-word identical. Only the second sentence was problematic for translators/editors. In other words, they didn’t understand what the Hebrew text says or they didn’t like it for reasons unknown. (Another possibility is that a written language without vowels requires more interpretive skill than a language with vowels.)

Approaching the next sentence, I want to sputter and fume about the differences in English, while the Lord focuses my attention on the Hebrew and Greek. No, I can’t read either language. I can look up Hebrew words in a concordance and Greek words in a lexicon and rules for Greek grammar online. And the Lord gives me the patience and energy to do that. No matter what anyone thinks about the Septuagint, it is a translation from Hebrew rather than from English.

Our working hypothesis (the Lord’s and mine) is that the Septuagint was translated by Jews before Jesus was born, and most likely preserved by Christian scribes. Yes, of course, the Lord knows exactly what the Septuagint is; I know He has led me to it in answer to questions I’ve asked Him. I also know I’m quite capable of misunderstanding Him, so I call this knowledge a working hypothesis. I call it our working hypothesis because apart from Him I wouldn’t have the interest, patience or energy to even pursue it. I wouldn’t care.

Spending my days studying the Bible with God the Father, God the Son through God the indwelling Holy Spirit feels a lot like being a child again, watching The Red Skelton Show with my Dad. I didn’t understand most of the comedy, but my Dad laughed, so I laughed, too. It was fun hanging out with my Dad when he was in a good mood.

In the second sentence of Jeremiah 8:8 neither אָכֵן֙ (āḵēn) nor הִנֵּ֣ה (hinnê)—Lo, certainly (Tanakh, KJV), The truth is (NET)—was translated into Greek in the Septuagint. Though I tend to question the potential meanings of that fact, the Lord focuses my attention on the fact that the remainder of the Hebrew words in the Masoretic text were translated into Greek in the Septuagint, almost word-for-word and in exactly the same word order. In other words, five of the seven Hebrew words in the second sentence were translated into Greek, which gives me four English translations and two Greek translations to compare/contrast to the Hebrew of the Masoretic text.

The first occurrence of לַשֶּׁ֣קֶר—in vain (Tanakh, KJV)—a form of שֶׁקֶר (šeqer), was translated εἰς μάτην in the Septuagint (two Greek words for one Hebrew word)—In vain (English Elpenor). I’m setting aside the NET and NETS translations for the moment as less literal.³³ The first step is to become confident that εἰς μάτην is the intended translation of לַשֶּׁ֣קֶר, a form ofשֶׁקֶר (šeqer). Three English translations (Tanakh, KJV, English Elpenor) witness that fact. And the word order of the Hebrew and Greek texts match; these words (one Hebrew word, two Greek words) are first in their respective word strings (after the two Hebrew words which weren’t translated into Greek).

The next word עָשָׂ֔ה (ʿāśâ)—made he it (Tanakh, KJV)—was translated ἐγενήθη in the Septuagint—have…used (English Elpenor). Here, the English translation of the Elpenor Septuagint expresses a verb, but not quite the same verb as the Hebrew: made he it (e.g., “he made it”) expresses a singular 3^rd person verb while have…used is plural. A closer look at ἐγενήθη, however, reveals that it is a 3^rd person singular form of γίνομαι. The plural form have…used rather than the singular (“has used”) reflects the English translators’ choice to specify he (the 3^rd person singular) as the plural scribes: in vain have the scribes used (English Elpenor).

Now I can consider that translation relative to the English translation of the Tanakh and KJV: in vain made he it (or, “in vain he made it”). Two questions come to mind: who is he and what is it? In ordinary English usage he would be the Lord and it would be the law: Lo, certainly in vain “the Lord made the law.” Wow! I mean, this is essentially what Paul wrote in many kinder, gentler words (Romans 8:1-9 ESV):

There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death [Table]. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him [Table].

The interlinear KJV/Hebrew version of Jeremiah 8:8 on Blue Letter Bible online indicates that it was added by the translators: Lo, certainly in vain “the Lord made.” Contrast this even stronger statement to the first occurrence of this particular form—עָשָׂ֔ה (ʿāśâ)—in Genesis.

Masoretic Text		Septuagint
Genesis 1:31 (Tanakh) Table	Genesis 1:31 (NET)	Genesis 1:31 (NETS) Table	Genesis 1:31 (English Elpenor)
And G-d saw every thing that He had made (עָשָׂ֔ה), and, behold, it was very good And there was evening and there was morning, the sixth day.	God saw all that he had made (ʿāśâ, עשׁה)—and it was very good! There was evening, and there was morning, the sixth day.	And God saw all the things that he had made (ἐποίησεν), and see, they were exceedingly good. And it came to be evening, and it came to be morning, a sixth day.	And God saw all the things that he had made (ἐποίησε), and, behold, they were very good. And there was evening and there was morning, the sixth day.

While these interpretations of the second sentence in Jeremiah 8:8 seem to make some extraordinarily sorrowful sense in isolation in English, in context the Lord was speaking through Jeremiah:

Masoretic Text		Septuagint
Jeremiah 8:4 (Tanakh/KJV)	Jeremiah 8:4 (NET)	Jeremiah 8:4 (NETS)	Jeremiah 8:4 (English Elpenor)
Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?	The Lord said to me, “Tell them, ‘The Lord says, Do people not get back up when they fall down? Do they not turn around when they go the wrong way?	because this is what the Lord says: He that falls, does he not rise up, and he that turns away, does he not return?	For thus saith the Lord, Shall not he that falls arise? or he that turns away, shall he not turn back again?

Rather than assuming that the Lord suddenly referred to Himself in the 3^rd person, or that Jeremiah dropped out of the prophetic voice to make an editorial comment in his own voice, the singular verb in Jeremiah 8:8 might refer back to the singular he mentioned in verse 4: shall he turn away, and not return? But I’ll admit I’m uncertain, then, what in vain he made or what “he made in vain.”

The next word in the Hebrew word string is עֵ֖ט (ʿēṭ)—the pen (Tanakh, KJV)—translated σχοῖνος in the Septuagint—a…pen (English Elpenor). This is followed by שֶׁ֥קֶר—is in vain (Tanakh, KJV)—another form of שֶׁקֶר (šeqer), and ψευδὴς in the Septuagint—false (English Elpenor): a false pen. The final word in the Hebrew word string is סֹֽפְרִֽים (sāp̄ar)—of the scribes (Tanakh, KJV). The final word in the Greek word string is γραμματεῦσιν—the scribes (English Elpenor).

A note (24) in the NET reads:

Heb “The lying pen of the scribes has made [it] into a lie.” The translation [The truth is, those who teach it have used their writings to make it say what it does not really mean (Jeremiah 8:8b NET)] is an attempt to make the most common interpretation of this passage understandable for the average reader. This is, however, a difficult passage whose interpretation is greatly debated and whose syntax is capable of other interpretations. The interpretation of the NJPS, “Assuredly, for naught has the pen labored, for naught the scribes,” surely deserves consideration within the context; i.e., it hasn’t done any good for the scribes to produce a reliable copy of the law, which the people have refused to follow. That interpretation has the advantage of explaining the absence of an object for the verb “make” or “labored” but creates a very unbalanced poetic couplet.

The Complete Jewish Bible on Chabad.org and Rashi’s commentary read:

How do you say, “We are wise, and the Law of the Lord is with us”? Verily, behold it is in vain, he made a false scribes’ pen.

Verily, behold it is in vain. Behold your wisdom is in vain within you to heal you lightly.
he made a false scribes’ pen. i.e., your prophet.

And finally (Jeremiah 8:8 ESV):

“How can you say, ‘We are wise, and the law of the Lord is with us’? But behold, the lying pen of the scribes has made it into a lie.

Here, while translating the Hebrew of the Masoretic text ostensibly, the translators of the ESV have arrived (with the exception of But behold) at a better translation of the Greek of the Septuagint than the English Elpenor. The noun σχοῖνος is in the nominative case rather than the accusative, the subject of the verb rather than its object. Though I would tend to indulge my current kick of translating γραμματεῦσιν, a form of γραμματεύς in the dative case, instrumentally—the lying pen by means of the scribes has made it into a lie—I understand it here (added by the translators) as a clear reference to the claim: ‘We are wise, and the law of the Lord is with us’.

So, is it time to fight for my understanding as the only sure word of God in Jeremiah 8:8b? Or is it time to concede to the Lord, “point taken”?

Searching again for the Mark Ward video I failed to catalog, I found another titled, The KJV vs. the Masoretic Text, in which a guest, Peter Goeman, discussing Psalm 22:16 said:

…if you look at other evidences from the ancient world like the Septuagint, which some of your viewers will know, that’s the Greek translation of the Old Testament, which dates even before the time of Christ…

Mr. Ward chimed in: “before Jesus, right?” Mr. Goeman continued:

Yeah, exactly. So, it’s very, very well established, in fact, some of the Jewish Diaspora would read the Septuagint scrolls in synagogue. So, it’s not as if they were very much against that. Although it should be said that after Christianity started to really become popular, the Jewish populace turned their back on the Greek translation because they were afraid that it was becoming too Christianized, and the Christians were using it too much. And, in fact, this was a big part of the debate between like Justin Martyr [c. AD 100 – c. AD 165] and some of the Jews of that day, is that he was arguing from the Septuagint that Jesus was Lord and that we need to follow Him.

Did Mr. Ward agree with Mr. Goeman’s point about the Septuagint, or did he simply clarify that point for his viewers? I favor the latter because I sense some discomfort in his demeanor because of a comment that “seemed to imply that the Septuagint was translated by Christians” in a video I failed to catalog and can no longer find. I suggest you check it out for yourself if you have the interest or the time. Apart from the Lord there is nothing good in me; apart from the Lord there is nothing wise about me; trusting me is kind of stupid, if not evil. Trust the Lord instead.

“But, but, but,” my soul sputters and fumes, “what about all those people who don’t know You the way I DO?”

“Trust Me,” God the Father, God the Son through God the indwelling Holy Spirit calms my sputtering, fuming soul as Paul’s words echo in my ears: in the new way of the Spirit and not in the old way of the written code,³⁴ not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.³⁵

“But the letter is so much fun,” my soul argues, “when we study together.” And God the Father, God the Son through God the indwelling Holy Spirit laughs at me as He draws me near. And I laugh at myself along with Him—eventually.

Tables comparing Jeremiah 8:4 in the Tanakh, KJV and NET, and the Greek of Jeremiah 8:4 in the Septuagint (BLB and Elpenor), and a table comparing 2 Corinthians 5:10 in the KJV and NET follow.

Jeremiah 8:4 (Tanakh)	Jeremiah 8:4 (KJV)	Jeremiah 8:4 (NET)
Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?	Moreover thou shalt say unto them, Thus saith the LORD; Shall they fall, and not arise? shall he turn away, and not return?	The Lord said to me, “Tell them, ‘The Lord says, Do people not get back up when they fall down? Do they not turn around when they go the wrong way?

Jeremiah 8:4 (Septuagint BLB)	Jeremiah 8:4 (Septuagint Elpenor)
ὅτι τάδε λέγει κύριος μὴ ὁ πίπτων οὐκ ἀνίσταται ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει	῞Οτι τάδε λέγει Κύριος· μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἀναστρέφει
Jeremiah 8:4 (NETS)	Jeremiah 8:4 (English Elpenor)
because this is what the Lord says: He that falls, does he not rise up, and he that turns away, does he not return?	For thus saith the Lord, Shall not he that falls arise? or he that turns away, shall he not turn back again?

2 Corinthians 5:10 (NET)	2 Corinthians 5:10 (KJV)
For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.	For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

2 Corinthians 5:10 (NET Parallel Greek)	2 Corinthians 5:10 (Stephanus Textus Receptus)	2 Corinthians 5:10 (Byzantine Majority Text)
τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.	τους γαρ παντας ημας φανερωθηναι δει εμπροσθεν του βηματος του χριστου ινα κομισηται εκαστος τα δια του σωματος προς α επραξεν ειτε αγαθον ειτε κακον	τους γαρ παντας ημας φανερωθηναι δει εμπροσθεν του βηματος του χριστου ινα κομισηται εκαστος τα δια του σωματος προς α επραξεν ειτε αγαθον ειτε κακον

Justice and Mercy Revisited, Part 3

Back to Paul’s OT Quotes – Antioch

Back to Exploration, Part 15

¹ Matthew 12:20 (ESV)

² Galatians 5:22, 23a (ESV)

³ Mark 10:18b (ESV)

⁴ John 8:44a (ESV) Table; Exploration, Part 10

⁵ The Greek word translated had believed was πεπιστευκότας, a participle of the verb πιστεύω in the perfect tense. “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁶ John 8:31a (ESV) A Monotonous Cycle Revisited, Part 2

⁷ Ephesians 4:22b (ESV)

⁸ The Day of the Lord, Part 1; The Lost Son of Perdition, Part 11

⁹ Hebrews 4:12a (ESV) Table

¹⁰ Extra Ecclesiam nulla salus

¹¹ John 12:31, 32 (ESV)

¹² Matthew 28:18b (ESV) Table

¹³ Titus 3:5b (ESV) Table

¹⁴ 2 Corinthians 5:10b (ESV) The NET parallel Greek text and NA²⁸ had the adjective φαῦλον here, a form of φαῦλος, where the Stephanus Textus Receptus and Byzantine Majority Text had κακον, a form of κακός.

¹⁵ 1 John 3:4 (ESV)

¹⁶ 1 John 3:9 (KJV)

¹⁷ Ephesians 4:22b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ Ephesians 4:23, 24a (ESV)

²⁰ Galatians 3:3b (ESV)

²¹ Galatians 4:17 (ESV)

²² 3 John, 3 John, Part 2

²³ Who Am I? Part 1; Westworld, Part 4, especially footnote 13

²⁴ Sexual Immorality Revisited, Part 3

²⁵ My Reasons and My Reason, Part 5; Who Am I? Part 10

²⁶ The error “200 hundred” was mine, not Mr. Searcy’s. He wrote “200 years AFTER Christ” and “the third century A.D.” I can no longer reconstruct the steps involved in my own error, though no malice or deception was intended. I can’t recall how many times I missed that error in 2015, but I read it at least a dozen times in 2025 before I caught it.

²⁷ Paul’s OT Quotes – Antioch

²⁸ Paul’s OT Quotes – Antioch

²⁹ Paul’s OT Quotes – Antioch

³⁰ From The Septuagint: A Critical Analysis, “Quotes in the New Testament from the Greek.” This section is located about a third of the way down an extremely long “.htm” file.

³¹ “The Jews in Palestine were tasked with preserving the books of the Old Testament, which were almost exclusively written in Hebrew and naturally contained no Greek. This is what Jesus and the disciples would have used.” From The Septuagint: A Critical Analysis, “Conclusion.” This section is located about a third of the way down an extremely long “.htm” file.

³² “There are absolutely NO manuscripts pre-dating the third century A.D. to validate the claim that Jesus or Paul quoted a Greek Old Testament.” From Septuagint Fraud: LXX Hoax EXPOSED: From The Works of Many FAITHFUL Scholars, Assembled by Jim Searcy

³³ A note (24) in the NET acknowledges: Heb “The lying pen of the scribes has made [it] into a lie.”

³⁴ Romans 7:6b (ESV)

³⁵ 2 Corinthians 3:6b (KJV) Table

Exploration, Part 14

Posted on June 23, 2025 by admin

I’ll continue hearing with faith¹ the dramatic contrast of the truth of the Gospel (Ephesians 2:1-10 ESV):

And you were dead in the trespasses and sins [Table] in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the flesh and the mind, and were by nature children of wrath, like the rest of mankind [Table]. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus [Table]. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

The Greek is: Καὶ ὑμᾶς ὄντας νεκροὺς, And you “are” dead, τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, in the trespasses and sins (or “by means of your trespasses and sins” or “to your trespasses and sins”). There is a lot going on here.

First, ὄντας is a plural participle of the verb εἰμί in the present tense, active voice and accusative case, the latter being a function of nouns rather than verbs. It corresponds to the plural pronoun ὑμᾶς and the plural adjective νεκροὺς, both in the accusative case as well. “You were dead” might imply ἦτε, another form of εἰμί in the imperfect tense (1 Corinthians 12:2 ESV).

You know that when² you were (ἦτε, another form of εἰμί) pagans you were led astray to mute idols, however you were led.

Be that as it may, of the eleven occurrences of ὄντας in the New Testament (see Table below), five others are translated were in the ESV. Three of those were clearly a nod to the convention of writing narrative prose in English in the past tense. Two of them follow (Acts 16:3; 22:5 ESV):

Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were (ὄντας, a form of εἰμί) in those places, for they all knew that his father was a Greek [Table].

…as the high priest and the whole council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were (ὄντας, a form of εἰμί) there and bring them in bonds to Jerusalem to be punished.

Paul circumcised Timothy for the sake of Jews who are there presently rather than Jews who had lived there at some time in his past. And he went to Damascus to arrest those who are there presently rather than those who had been there at some time in his past. I’ll address the third example (Ephesians 2:5) as I come to it. A fourth example is pivotal and may have been used as justification for the past tense in Ephesians 2:1 (Colossians 1:21-23 ESV):

And you, who once were (ὄντας, a form of εἰμί) alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation³ under heaven, and of which I, Paul, became a minister [Table].

The Greek is: Καὶ ὑμᾶς ποτε ὄντας, And you once were, ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ, alienated and hostile in mind (or “an outsider and hostile by means of your understanding”), ἐν τοῖς ἔργοις τοῖς πονηροῖς, doing evil deeds (or “by means of evil deeds”), νυνὶ δὲ, now (or “but now”), ἀποκατήλλαξεν, he has reconciled, ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, in his body of flesh by his death (or “by means of the body of his flesh by his death”), παραστῆσαι ὑμᾶς, to present you, ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, holy and blameless and above reproach before him.

It’s not too difficult to see why one might prefer to understand this as a contrast between one’s past and present, but νυνὶ and ὄντας both represent the present tense. And ἀπηλλοτριωμένους (ESV: alienated) is a middle/passive participle of ἀπαλλοτριόω in the perfect tense.

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.⁴

Though once is a possible translation of ποτε, it is probably more obfuscating than illuminating here: And you at any time are an outsider and hostile by means of your understanding by means of evil deeds, but now he has reconciled by means of the body of his flesh by his death to present you holy and blameless and above reproach before him, εἴ γε, if indeed, ἐπιμένετε τῇ πίστει, you continue in the faith (or “you stay by means of faith”), τεθεμελιωμένοι καὶ ἑδραῖοι, stable and steadfast, καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, “and” not shifting from the hope of the gospel that you heard, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, which has been proclaimed in all creation under heaven (or “which is being proclaimed to all creation, to the one under the authority of heaven”), οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος, of which I, Paul, became a minister.

David wrote of the Lord’s mercy:

Masoretic Text		Septuagint
Psalm 103:11, 12 (Tanakh/KJV)	Psalm 103:11, 12 (NET)	Psalm 102:11, 12 (NETS)	Psalm 102:11, 12 (English Elpenor)
For as the heaven is high above the earth, so great is his mercy toward them that fear him.	For as the skies are high above the earth, so his loyal love towers over his faithful followers.	because, as the sky is high above the earth, he strengthened his mercy toward those who fear him;	For as the heaven is high above the earth, the Lord has [so] increased his mercy toward them that fear him.
As far as the east (מִ֖זְרָח) is from the west, so far hath he removed our transgressions from us.	As far as the eastern horizon (mizrāḥ, מזרח) is from the west, so he removes the guilt of our rebellious actions from us.	as far as east (ἀνατολαὶ) is from west, he has removed from us our acts of lawlessness.	As far as the east (ἀνατολαὶ) is from the west, [so far] has he removed our transgressions from us.

Translating מִ֖זְרָח (mizrāḥ) the eastern horizon prompts a question: Has the Lord removed our transgressions (ἀφ᾽ τὰς ἀνομίας ἡμῶν) the finite distance of a conceptual flat earth or the infinite distance of the cardinal direction conventions of this planet? By convention I can only travel north so far before I travel south, but I can travel east infinitely. Paul favored an infinite distance: Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.⁵ If I turn around, however, and travel west I am as alienated and hostile in mind from the east as I if I had never traveled east (Ezekiel 18). Paul recognized his proximity to evil deeds as well (Romans 7:21-24 ESV):

So I find it to be a law that when I want to do right (τὸ καλόν), evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?

This validation of believers’ experience (not vindication of evil deeds) seems more likely an understanding of Colossians 1:21-23 than a temporal separation that is actually denied by ὄντας in the present tense. Paul alluded here to believers’ dwelling in earthly bodies (1 Corinthians 15:50-58), which host both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,⁶ and a new self, created after the likeness of God in true righteousness and holiness.⁷ That which is born of the flesh is flesh, Jesus said, and that which is born of the Spirit is spirit.⁸

In a similar way, ὄντας indicates the present tense in And you are dead.⁹ But how should the dative case be handled here: in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins”?

The Greek continued: ἐν αἷς ποτε περιεπατήσατε, in which once¹⁰ you walked (or “by means of which once you walked”), κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, following the course of this world (literally, “according to the course of this world”), κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, following the prince of the power of the air (literally, “according to the prince of the power of the air”), τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας, the spirit now at work in the sons of disobedience (or, “the spirit now at work by means of the sons of disobedience” or “the spirit now at work by means of the sons of unbelief” or “the spirit now at work by means of the sons of disbelief”).

Though Paul continued to address the saints who are in Ephesus, the grammar at the beginning of the second chapter indicates that he wrote about them rather than about their activity regarding them as the subject of any particular verb: ὑμᾶς ὄντας νεκροὺς, “you are dead,” is in the accusative case rather than the nominative:

The accusative case is the case of the direct object, receiving the action of the verb.¹¹
A noun or pronoun that is the subject of the sentence is always in the nominative case.¹²

The Greek construction indicates that this section is Paul’s description of the saints as the object of God’s activity. And I can’t imagine a better way of expressing this in English apart from knowing that this is the accusative case in Greek. It is possible, however, to clarify some whether τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν should be understood as in the trespasses and sins or “by means of your trespasses and sins” or “to your trespasses and sins.”

I noticed that both τοῖς in verse 1 and ἐν τοῖς in verse 2 were translated in the. This may be ESV code for “by means of.” I had understood in the as something more like club membership, which requires behavior change but—aside from its rules, punishments (up to and including expulsion), rewards, praise and peer pressure—is powerless to produce that change in any individual member (e.g., each individual club member being perfected by the flesh if at all). So, the three options may be reduced to two: “by means of (in) your trespasses and sins” and “to your trespasses and sins.”

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,¹³ and a new self, created after the likeness of God in true righteousness and holiness¹⁴) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief.

And you (a new self, created after the likeness of God in true righteousness and holiness¹⁵) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief.

Though “according to” is a more literal translation of κατὰ followed by τὸν αἰῶνα or τὸν ἄρχοντα in the accusative case, following is not wrong and offers a strong contrast to following the Lord Jesus. And “by means of the sons of disbelief” highlights the very real possibility that this is an unholy spirit’s only mode of operation in a world where Christ has come; Christ has died; Christ is risen…

The understanding on the left side of the table above corresponds to (Romans 8:10, 11 ESV):

But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you [Table].

The right side of the table corresponds to (Romans 6:1-4 ESV):

What shall we say then? Are we to continue in sin that grace may abound? [Table] By no means! How can we who died (ἀπεθάνομεν, a form of ἀποθνήσκω) to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

Paul continued: ἐν οἷς καὶ, among whom “also,” ἡμεῖς πάντες ἀνεστράφημεν ποτε, we all lived once, ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, in the passions of our flesh (or “by means of the passions of our flesh”), ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, carrying out the desires of the flesh and the mind (or “doing the desires of the flesh and the understanding”), καὶ ἤμεθα τέκνα φύσει ὀργῆς, and were children by “means of” nature of wrath, ὡς καὶ οἱ λοιποί, like “also” the rest.

To live “by means of the passions of our flesh, doing the desires of the flesh and the understanding” seems to me to be what is meant by, and defended as, free will, what Jesus called a slave to sin. Does this help to clarify whether Paul meant that the saints’ bodies were dead by means of their trespasses and sins or their new selves were dead to their trespasses and sins?

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,¹⁶ and a new self, created after the likeness of God in true righteousness and holiness¹⁷) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest.

And you (a new self, created after the likeness of God in true righteousness and holiness¹⁸) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest.

I don’t see anything yet that favors one truth over another. The Greek continued: ὁ δὲ θεὸς, But God, πλούσιος ὢν ἐν ἐλέει, being rich in mercy (or “being rich by means of mercy”), διὰ τὴν πολλὴν ἀγάπην αὐτοῦ, because of “his” great love, ἣν ἠγάπησεν ἡμᾶς, “who” loved us (e.g., a reference to Christ, the Father’s “great love”; Matthew 3:17; Luke 9:35; John 10:17, 18), καὶ ὄντας ἡμᾶς, “in spite of being us,” νεκροὺς τοῖς παραπτώμασιν, dead in our trespasses (or “dead by means of trespasses”), συνεζωοποίησεν τῷ Χριστῷ, made us alive together with Christ (or “made alive by means of Christ”), χάριτι ἐστε σεσῳσμένοι, by grace you were saved (or, “by means of grace you are, were and continue to be¹⁹ saved”), καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, and raised us up with him and seated us with him in the heavenly places in Christ Jesus (or “and raised up and seated by means of the heavenly by means of Christ Jesus”), ἵνα, so that, ἐνδείξηται, he might show,²⁰ ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις, in the coming ages (or “by means of the ages to come”), τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ, the immeasurable riches of his grace, ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ, in kindness toward us in Christ Jesus (or “by means of kindness toward us by means of Christ Jesus”).

Here Paul’s meaning becomes clearer as a description of the saints’ bodies that were dead by means of their trespasses and sins, without negating the truth that their new selves were dead to their trespasses and sins.

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,²¹ and a new self, created after the likeness of God in true righteousness and holiness²²) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus.

And you (a new self, created after the likeness of God in true righteousness and holiness²³) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus.

This multiplexing of truth is interesting. I won’t do much more than comment on it here. The demultiplexing of telephone communications, for instance, occurs at the receiving end. Paul wrote to Timothy (1 Timothy 1:8-11 ESV):

Now we know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers [Table], the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

Recalling the Greek verbs in Galatians 5 (στήκετε,²⁴ δουλεύετε,²⁵ βλέπετε,²⁶ περιπατεῖτε ²⁷) which could be understood in either the indicative or imperative moods, I wonder if the lawless would have demultiplexed the truth as laws in the imperative mood even as the just (by means of grace through faith in Jesus Christ) heard promises to receive in the indicative mood. The opportunity for such demultiplexing is utterly lost in English translation, since translators choose for the reader.

Paul continued: Τῇ γὰρ χάριτι, For by grace (or “For by means of grace”), ἐστε σεσῳσμένοι διὰ πίστεως, you “are, were and continue to be” saved through faith, καὶ τοῦτο οὐκ ἐξ ὑμῶν, And this is not your own doing (literally, “and this not from within you”), θεοῦ τὸ δῶρον, it is the gift of God (literally, “God’s gift”), οὐκ ἐξ ἔργων, not a result of works (literally, “not out from works”), ἵνα μή τις καυχήσηται, so that no one may boast “about oneself,” αὐτοῦ γάρ ἐσμεν ποίημα, For we are his workmanship, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, created in Christ Jesus for good works (or “created by means of Christ Jesus to good works”), οἷς προητοίμασεν ὁ θεὸς, which God prepared beforehand, ἵνα ἐν αὐτοῖς περιπατήσωμεν, that we should walk in them (or “so that by means of them we may walk”).

I added “about oneself” to καυχήσηται (ESV: may boast) to highlight the middle voice. The conjunction ἵνα indicates that περιπατήσωμεν, a form of περιπατέω in the subjunctive mood is in a purpose or result clause and “should be viewed as a definite outcome that will happen as a result of another stated action”; namely, For we are his workmanship, “created by means of Christ Jesus to good works” which God prepared beforehand.

The multiplexed truths to be hearing with faith are:

By means of (in)…

To…

And you (as bodies hosting both an old self, which belongs to your former manner of life and is corrupt through deceitful desires,²⁸ and a new self, created after the likeness of God in true righteousness and holiness²⁹) are dead by means of your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus. For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift, not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we may walk.

And you (a new self, created after the likeness of God in true righteousness and holiness³⁰) are dead to your trespasses and sins by means of which once you walked, following the course of this world, following the prince of the power of the air, the spirit now at work by means of the sons of disbelief—among whom also we all lived once by means of the passions of our flesh, doing the desires of the flesh and the understanding, and were children by means of nature of wrath like also the rest. But God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus), so that he might show by means of the ages to come the immeasurable riches of his grace by means of kindness toward us by means of Christ Jesus. For by means of grace you are, were and continue to be saved through faith, and this not from within you, God’s gift, not out from works, so that no one may boast [about oneself]. For we are his workmanship, created by means of Christ Jesus to good works which God prepared beforehand, so that by means of them we may walk.

I’ll pick this up in another essay.

Examples of ὄντας in the New Testament
Reference	ESV	NA²⁸
Acts 9:2	and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem.	ᾐτήσατο παρ’ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ
Acts 16:3	Paul wanted Timothy to accompany him, and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek.	τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις· ᾔδεισαν γὰρ ἅπαντες ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν
Acts 22:5	as the high priest and the whole council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished.	ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον, παρ’ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς Δαμασκὸν ἐπορευόμην, ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς Ἰερουσαλὴμ ἵνα τιμωρηθῶσιν
Acts 28:17	After three days he called together the local leaders of the Jews, and when they had gathered, he said to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.	Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς· ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσιν τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων
Romans 16:11	Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus	ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ
Ephesians 2:1	And you were dead in the trespasses and sins	Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν
Ephesians 2:5	even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—	καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, – χάριτί ἐστε σεσῳσμένοι
Philippians 1:7	It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel.	Καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας
Colossians 1:21	And you, who once were alienated and hostile in mind, doing evil deeds,	Καὶ ὑμᾶς ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς,
Colossians 2:13	And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,	καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα
2 Timothy 2:19	But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.”	ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην· ἔγνω κύριος τοὺς ὄντας αὐτοῦ, καί· ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου

Tables comparing Psalm 103:11 and 103:12 in the Tanakh, KJV and NET, and comparing the Greek of Psalm 103:11 (102:11) and 103:12 (102:12) in the Septuagint (BLB and Elpenor), and a table comparing 1 Corinthians 12:2 in the KJV and NET follow.

Psalm 103:11 (Tanakh)	Psalm 103:11 (KJV)	Psalm 103:11 (NET)
For as the heaven is high above the earth, so great is his mercy toward them that fear him.	For as the heaven is high above the earth, so great is his mercy toward them that fear him.	For as the skies are high above the earth, so his loyal love towers over his faithful followers.

Psalm 103:11 (Septuagint BLB)	Psalm 102:11 (Septuagint Elpenor)
ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσεν κύριος τὸ ἔλεος αὐτοῦ ἐπὶ τοὺς φοβουμένους αὐτόν	ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς γῆς ἐκραταίωσε Κύριος τὸ ἔλεος αὐτοῦ ἐπὶ τοὺς φοβουμένους αὐτόν
Psalm 102:11 (NETS)	Psalm 102:11 (English Elpenor)
because, as the sky is high above the earth, he strengthened his mercy toward those who fear him;	For as the heaven is high above the earth, the Lord has [so] increased his mercy toward them that fear him.

Psalm 103:12 (Tanakh)	Psalm 103:12 (KJV)	Psalm 103:12 (NET)
As far as the east is from the west, so far hath he removed our transgressions from us.	As far as the east is from the west, so far hath he removed our transgressions from us.	As far as the eastern horizon is from the west, so he removes the guilt of our rebellious actions from us.

Psalm 103:12 (Septuagint BLB)	Psalm 102:12 (Septuagint Elpenor)
καθ᾽ ὅσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν ἐμάκρυνεν ἀφ᾽ ἡμῶν τὰς ἀνομίας ἡμῶν	καθόσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν, ἐμάκρυνεν ἀφ᾿ ἡμῶν τὰς ἀνομίας ἡμῶν
Psalm 102:12 (NETS)	Psalm 102:12 (English Elpenor)
as far as east is from west, he has removed from us our acts of lawlessness.	As far as the east is from the west, [so far] has he removed our transgressions from us.

1 Corinthians 12:2 (NET)	1 Corinthians 12:2 (KJV)
You know that when you were pagans you were often led astray by speechless idols, however you were led.	Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.

1 Corinthians 12:2 (NET Parallel Greek)	1 Corinthians 12:2 (Stephanus Textus Receptus)	1 Corinthians 12:2 (Byzantine Majority Text)
Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι	οιδατε οτι εθνη ητε προς τα ειδωλα τα αφωνα ως αν ηγεσθε απαγομενοι	οιδατε οτι οτε εθνη ητε προς τα ειδωλα τα αφωνα ως αν ηγεσθε απαγομενοι

Exploration, Part 15

Back to 3 John, Part 5

Back to Exploration, Part 16

Back to Exploration, Part 17

Back to Justice and Mercy Revisited, Part 3

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὅτε here. The Stephanus Textus Receptus did not.

³ The Stephanus Textus Receptus and Byzantine Majority Text had the article τη preceding creation. The NET parallel Greek text and NA²⁸ did not.

⁴ From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁵ Romans 7:20 (ESV) Table

⁶ Ephesians 4:22b (ESV)

⁷ Ephesians 4:24b (ESV)

⁸ John 3:6 (ESV)

⁹ Ephesians 2:1a

¹⁰ Here, translating ποτε once (understood as “at some unknown point of time” rather than literally “one time”) is completely acceptable. The Greek verb περιεπατήσατε, you walked, is in the past tense and translated accordingly. “In the indicative mood the aorist tense denotes action that occurred in the past time, often translated like the English simple past tense.” From Verb Tenses: Aorist Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹¹ From Noun Cases: Accusative Case, Greek Nouns (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹² From Noun Cases: Nominative Case, Greek Nouns (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹³ Ephesians 4:22b (ESV)

¹⁴ Ephesians 4:24b (ESV)

¹⁵ Ephesians 4:24b (ESV)

¹⁶ Ephesians 4:22b (ESV)

¹⁷ Ephesians 4:24b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ The verb ἐστε in the present tense (you are) was followed here by σεσῳσμένοι (were and continue to be saved), a participle of the verb σώζω in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

²⁰ The Greek word translated he might show was the verb ἐνδείξηται, a form of ἐνδείκνυμι in the subjunctive mood, and so that was ἵνα. This is a purpose or result clause that will happen because God being rich by means of mercy because of his great love who loved us in spite of being us, dead in our trespasses (by means of grace you are, were and continue to be saved and raised up and seated by means of the heavenly by means of Christ Jesus).

²¹ Ephesians 4:22b (ESV)

²² Ephesians 4:24b (ESV)

²³ Ephesians 4:24b (ESV)

²⁴ Exploration, Part 1

²⁵ Exploration, Part 4

²⁶ Exploration, Part 4

²⁷ Exploration, Part 5

²⁸ Ephesians 4:22b (ESV)

²⁹ Ephesians 4:24b (ESV)

³⁰ Ephesians 4:24b (ESV)

3 John

Posted on April 18, 2025 by admin

These are my notes on the book I chose for the preaching class I’m taking (3 John 1:1-4 ESV).

The elder to the beloved Gaius, whom I love in truth. Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth.

This letter from The elder (Ὁ πρεσβύτερος) appears to be a personal letter addressed to one individual named Gaius (Γαΐῳ). According to David Guzik’s commentary on Enduring Word online:

The writer of this book identifies himself simply as the Elder. Presumably, the first readers knew who this was, and from the earliest times, Christians have understood that this was the Apostle John writing, the same John who wrote the Gospel of John, 1 and 2 John, and the Book of Revelation.

Mr. Guzik went on to speculate:

Perhaps he does not directly refer to himself for the same reason he does not directly refer to his readers in 2 John – the threat of persecution may be making direct reference unwise…

This is an interesting idea, given that the opening of 3 John seems even more cryptic than 2 John (2 John 1:1-4 ESV):

The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth, because of the truth that abides in us and will be with us forever:

Grace, mercy, and peace will be with us, from God the Father and from Jesus¹ Christ the Father’s Son, in truth and love.

I rejoiced greatly to find some of your children walking in the truth, just as we were commanded by the Father.

Any mention of God the Father (θεοῦ πατρὸς), the Father (τοῦ πατρός), Jesus Christ (Ἰησοῦ Χριστοῦ) or the Father’s Son (τοῦ υἱοῦ τοῦ πατρὸς) is conspicuous by its absence from 3 John. But the description of the truth in 2 John—the truth that abides in us and will be with us forever²—helps decode the opening of 3 John. The Greek is: τὴν ἀλήθειαν, the truth, τὴν μένουσαν, that abides. The Greek word μένουσαν, translated abides, is actually a participle of μένω, which functions more like a noun or an adjective, “abiding,” or “the abiding truth” in us, ἐν ἡμῖν, and…with us, καὶ μεθ᾿ ἡμῶν, will be, ἔσται, forever, εἰς τὸν αἰῶνα.

Jesus promised (John 14:16-18, 23b ESV).

And I will ask the Father, and he will give you another Helper, to be with you forever (μεθ᾿ ὑμῶν εἰς τὸν αἰῶνα |ᾖ|), even the Spirit of truth (τὸ πνεῦμα τῆς ἀληθείας), whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you [Table].

“I will not leave you as orphans; I will come to you.

“If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him [Table].

The truth that abides in us and will be with us forever³ is nothing less than God the Father, God the Son through God the indwelling Holy Spirit. Working backwards with this as a key: all who know the truth (πάντες οἱ ἐγνωκότες ⁴ τὴν ἀλήθειαν) are “all who know God the Father, God the Son through (διὰ; ESV: because of) God the indwelling Holy Spirit” who abides in us and will be with us forever. And whom I love in truth is likely “whom I love by means of God the Father, God the Son through God the indwelling Holy Spirit.” The phrase in truth is ἐν ἀληθείᾳ in the dative case:

The dative is the case of the indirect object, or may also indicate the means by which something is done.

It makes some sense to decode to the beloved Gaius, whom I love in truth⁵ (ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ) in a similar way: “whom I love by means of God the Father, God the Son through God the indwelling Holy Spirit.” So who was Gaius?

Mr. Guzik wrote in his commentary:

We don’t know if this specific Gaius is connected with the other men by this name mentioned in the New Testament (Acts 19:29, 20:4; 1 Corinthians 1:14; Romans 16:23).

In his commentary on 2 John Mr. Guzik had written or quoted the following about the elect lady (ἐκλεκτῇ κυρίᾳ) :

b. To the elect lady and her children: Perhaps this was an individual Christian woman John wanted to warn and encourage by this letter. Or, the term might be a symbolic way of addressing this particular congregation.

i. “The phrase is, however, more likely to be a personification than a person – not the church at large but some local church over which the elder’s jurisdiction was recognized, her children being the church’s individual members.” (Stott)

ii. “This appears to have been some noted person, whom both her singular piety, and rank in the world, made eminent, and capable of having great influence for the support of the Christian interest.” (Poole)

iii. John probably did not name himself, the elect lady or her children by name because this was written during a time of persecution. Perhaps John didn’t want to implicate anyone by name in a written letter. If the letter was intercepted and the authorities knew who it was written to by name, it might mean death for those persons.

The adjective ἐκλεκτῇ (ESV: the elect), a singular form of ἐκλεκτός in the dative case, has an “Adjectival Meaning”—“chosen, selective, selected, hand-picked, preferred; favoured, pure”—and a “Substantival Meaning”—“elect, choice, select; prime”—according to the Koine Greek Lexicon online. But the word would bring many things to mind in those born according to the Spirit as they were persecuted (2 John 1:9-11) by those born according to the flesh.⁶

And the people stood by, watching, but the rulers scoffed at [Jesus], saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One (ὁ ἐκλεκτός)!”⁷

Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect (ἐκλεκτῶν, a plural form of ἐκλεκτός) and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior.⁸

Put on then, as God’s chosen ones (ἐκλεκτοὶ, another plural form of ἐκλεκτός), holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive [Table]. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him [Table].⁹

These are of one mind, and they hand over¹⁰ their¹¹ power and authority¹² to the beast. They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen (ἐκλεκτοὶ, another plural form of ἐκλεκτός) and faithful.”¹³

As you come to him, a living stone rejected by men but in the sight of God chosen (ἐκλεκτὸν, a singular form of ἐκλεκτός) and precious, you yourselves like living stones are being built up as a spiritual house, to be¹⁴ a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.¹⁵

But you are a chosen (ἐκλεκτόν, a singular form of ἐκλεκτός) race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.¹⁶

The Greek word translated lady was κυρίᾳ, a form of κυρία in the dative case, meaning: “Cyria; lady, mistress; an area under one’s control” according to the Koine Greek Lexicon online. I was unable to date (or even corroborate) the meaning “an area under one’s control,” but it seems like the most natural understanding if that meaning coincides with the time The elder wrote to any and all the elect who would hear him in that “area under [their] control.” If it was an obscure meaning at that time, all the better to protect both writer and reader from nosy or malevolent authorities. But even as I began to doubt that The elder of 3 John would “implicate” an individual named Gaius while protecting his own identity, I was not so successful decoding Γαΐῳ or Γάϊος in any similar way.

Gaius is a common Roman name mentioned several times in the New Testament. It refers to different individuals who were early Christians and associates of the Apostle Paul and the Apostle John. The name Gaius means “rejoice” or “glad.”¹⁷

Amanda Williams, in her blog post “Who Is Gaius In The Bible? A Complete Overview” on Christian Website online, wrote at some length about “Gaius the Host at Corinth”:

The book of Romans mentions Gaius as Paul’s host while the apostle was in Corinth (Romans 16:23). This Gaius is described as Paul’s dear friend and fellow worker in Christ.

He graciously opened his home to Paul during his missionary travels, providing food, shelter, and Christian fellowship.

Gaius’ hospitality enabled Paul to devote himself fully to preaching the gospel and planting churches, rather than having to worry about daily provisions.

His generosity no doubt brought great encouragement to Paul during an intense season of ministry in Corinth.

This reminds us of the importance of hospitality in the early church. By welcoming traveling teachers like Paul into their homes, believers strengthened the spread of the faith.

They participated in gospel work by supporting the physical needs of those on the front lines of ministry.

Ms. Williams’ eulogy helped me realize that Gaius may have already been synonymous with faithfulness among the faithful, and helped me to conclude that 3 John was not a personal letter to a man, but a coded missive to all who remained faithful to Christ and the Gospel in a time when such faithfulness was a death sentence (for the apostles, most notably) or a cause for excommunication from the church.

Jesus had promised the twelve as He sent them out (Matthew 10:22 ESV):

…you will be hated by all (πάντων, a form of πᾶς) for my name’s sake. But the one who endures to the end will be saved.

The Elder wrote:

Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. I have no greater joy than to hear that my children are walking in the truth.¹⁸

Mr. Guzik wrote:

Beloved, I pray that you may prosper in all things: The word for prosper literally means “to have a good journey.” It metaphorically means to succeed or prosper. It is like saying, “I hope things go well for you.”¹⁹

It reads differently, however, as coded communication addressed to many faithful people in difficult circumstances. The Greek word, Ἀγαπητέ, Beloved, sounds less like a familiar greeting and more like a blessing of God; περὶ πάντων, that all, εὔχομαι, I pray, σε εὐοδοῦσθαι, may go well with you, sounds more like a heartfelt and sincere prayer for the grace of God than such a familiar greeting might otherwise imply.

The elder continued: καὶ ὑγιαίνειν, and that you may be in good health. Mr. Guzik commented with a quote from John Stott:

“Both verbs [for prosper and be in health] belonged to the everyday language of letter writing” (Stott). This phrase was so common that sometimes it was condensed into only initials, and everyone knew what the writer meant just from the initials.²⁰

And that’s how prying authorities would understand it, addressed to an individual named Gaius. But from the apostle to all the faithful elect suffering persecution, and possible physical harm or death, it reads differently, even humorously in an ironic sense: καθὼς εὐοδοῦται, as it goes well, σου ἡ ψυχή, with your soul. Again Mr. Guzik commented:

Just as your soul prospers: John here made an analogy between the condition of our health and the condition of our soul. Many Christians would be desperately ill if their physical health was instantly in the same state as their spiritual health.

The elder didn’t write to those who did not yet exhibit the fruit (result) of the Spirit (Galatians 5:22, 23) to Mr. Guzik’s satisfaction, to those who tried, like foolish Galatians, to be perfected by the flesh. The elder wrote to the faithful like Gaius, and prayed that even in persecution God would prosper their physical bodies and circumstances as He had prospered their souls. And nosy authorities would be none the wiser. The elder continued: ἐχάρην γὰρ λίαν, For I rejoiced greatly, ἐρχομένων ἀδελφῶν, when the brothers came, καὶ μαρτυρούντων, and testified, σου τῇ ἀληθείᾳ, to your truth. I’ve already decoded this truth in the dative case as by means of God the Father, God the Son through God the indwelling Holy Spirit. As Paul wrote (Galatians 2:20 NET):

I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me.

The elder confirmed that understanding, writing: καθὼς σὺ, as indeed you, ἐν ἀληθείᾳ, in the truth (or “by means of the truth”), περιπατεῖς, are walking. In other words, the elect, those who are faithful like Gaius, walk by the Spirit.

The elder continued: μειζοτέραν, greater, τούτων, than (literally, “these”), οὐκ ἔχω |χαράν|, I have [not] joy, ἵνα ἀκούω, “that I hear,” τὰ ἐμὰ τέκνα, “the children of mine,” ἐν τῇ ἀληθείᾳ, in the truth (or, “by means of the truth”), περιπατοῦντα, are walking. Again, I’ll stress that in this coded missive the truth is nothing less than God the Father, God the Son through God the indwelling Holy Spirit.

Mr. Guzik offered the following insight from Charles Spurgeon:

That my children walk in truth: This means more than living with correct doctrine. “What is it to ‘walk in truth’? It is not walking [merely resting] in the truth, or else some would suppose it meant that John was overjoyed because they were sound in doctrine, and cared little for anything else. His joyous survey did include their orthodoxy in creed, but it reached far beyond.” (Spurgeon)²¹

Mr. Guzik then offered more detail, loosely based on Spurgeon’s commentary:

To walk in truth means to walk consistent with the truth you believe. If you believe that you are fallen, then walk wary of your fallenness. If you believe you are a child of God, then walk like a child of heaven. If you believe you are forgiven, then walk like a forgiven person.

To walk in truth means to walk in a way that is real and genuine, without any phoniness or concealment.²²

This is too whimsical for my taste, too focused on individual preference and effort, rather than the faithfulness of the Son of God, who loved me and gave himself for me. A glimpse into Charles Spurgeon’s actual words follows:

It is a great thing to hear of our people that they are abiding in the Truth as they have been taught. But to walk in the Truth of God means something more it signifies action in consistency with Truth.

If you believe that you are fallen, walk in consistency with that Truth of God by watching your fallen nature and walking humbly with God. Do you believe that there is one God? Walk in the Truth of God and reverence Him and none beside. Do you believe in Election? Prove that you are elect walk in the Truth of God as the chosen, peculiar people of God, zealous for good works. Do you believe in Redemption? Is that a fundamental Truth of God with you? Walk in it, for “you are not your own, you are bought with a price.” Do you believe in Effectual Calling and Regeneration as the work of the Spirit of God? Then walk in the power of God and let your holy lives prove that you have, indeed, been renewed by the supernatural work of God’s Grace. Walk in consistency with what you believe!

But walking in Truth means yet more, it signifies “be real.” Much of the walking to be seen in the world is a vain show, the masquerade of religion, the mimicry of godliness. In too many instances the man wears two faces under one hat and possesses a duplicate manhood. He is not real in anything good he is a clever actor and no more. Alas, that one should have to say it, very much of the religiousness of this present age is nothing more than playing at religion! Why, look at the Christian year of the Ritualistic party in our national Church, look at it, and tell me, what is it? It is a kind of practical charade, of which a sort of Passion Play is one act!

The life of Christ is supposed to be acted over again, and we are asked to sing carols as if Jesus were just born, eat salt fish because He is fasting, carry palms because He is riding through Jerusalem, and actually to hear a bell toll His funeral knell as if He were dying! One day He is born and another day He is circumcised, so that the year is spent in a solemn make-believe, for none of these things are happening! The Lord Jesus sits in Heaven, indignant to be made a play of! Have nothing do [sic] with such things! Leave the shadows and pursue the Substance. Worship Christ as He is and then you will regard Him as “the same yesterday, today, and forever.”

When men see you, let them see that what you believe you believe in downright earnest, and that there is no sham about you. Then they might call you a bigot for which be thankful! Take the word home, keep it as an honorable title, far too good to be flung back upon your foe. They may call you a wild enthusiast in return pray God to make them enthusiastic, too for in such a cause one cannot be too much in earnest. Do not go through the world like respectable shades, haunting the tomb of a dead Christ, but be alive with the life of God alive from head to foot to Divine realities! So will you walk in the Truth of God!

See how truly the Apostles bore themselves [e.g., in the book of Acts]. They were ready to die for the Truth of God they held, and all their lives they were making sacrifices for it. Let your truthfulness be so powerful a force that others can see that you are carried away by its force and governed by its impulses.

Jesus told the Apostles precisely how they would do what they did in Acts: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.²³ But I say, walk by the Spirit, Paul wrote foolish Galatians, and you will not gratify the desires of the flesh.²⁴ And I was just reminded recently how Jesus’ responded to the desire of his flesh “to live (or not to be tortured to death)”:²⁵ Take this cup away from me,²⁶ He begged earnestly and honestly. Yet not what I will, but what you will.²⁷

The elder continued (3 John 1:5-8 ESV):

Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are,²⁸ who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. For they have gone out for the sake of the name, accepting nothing from the Gentiles.²⁹ Therefore we ought to support³⁰ people like these, that we may be fellow workers for the truth.

The Greek is: Ἀγαπητέ, Beloved, πιστὸν, it is a faithful thing, ποιεῖς, you do, ὃ ἐὰν ἐργάσῃ, in all your efforts, εἰς τοὺς ἀδελφοὺς, for these brothers, presumably the same brothers who came and testified to your truth.³¹ The next phrase is different in the critical and received texts.

The critical text had καὶ τοῦτο ξένους—strangers as they are (ESV; literally, “and this strangers”)—where the received text had καὶ εἰς τοὺς ξένους—and to strangers (KJV). The former suggests that the brothers were unknown to those “who remained faithful to Christ and the Gospel” except by word or letter from The elder. The latter suggests that the faithful thing you do in all your efforts was done for brothers as well as for strangers by the elect, those “who remained faithful to Christ and the Gospel” like Gaius. The critical text is currently considered the more original and, therefore, reliable text.

A translator’s note (10) in the NET on a different topic reads:

Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard.

But the author was not commending those “who [like Gaius] remained faithful to Christ and the Gospel.” If they were commended by anyone, it was by the brothers: οἳ ἐμαρτύρησαν, who testified, σου τῇ ἀγάπῃ, to your love, ἐνώπιον ἐκκλησίας, before the church. And, presumably, the brothers’ testimony was true.

The elder’s instruction was not a ploy to manipulate those “who [like Gaius] remained faithful to Christ and the Gospel.” Rather, he gave them true instruction in faithful service to counterbalance the false instruction of the church of Diotrephes (3 John 1:9, 10). That true instruction included: οὓς, them, καλῶς, well (or, beautifully), ποιήσεις, You will do, προπέμψας, to send…on their journey, ἀξίως, in a manner worthy, τοῦ θεοῦ, of God. This is the only direct mention of God in this letter.

The elder took pains in an otherwise abbreviated communication to explain why doing so was doing well or doing beautifully: ὑπὲρ γὰρ, For…for the sake, τοῦ ὀνόματος, of the name, ἐξῆλθον, they have gone out. The elder’s use of the name, τοῦ ὀνόματος, without mention of God or Christ or Jesus is interesting both as coded communication and for its imitation of Jewish use of Hashem.

Hashem is a Hebrew term for God. Literally, it means “the name.” In the Bible the Hebrew word for God is made up of four letters, and according to tradition it was only pronounced on Yom Kippur by the High Priest. Saying God’s name was considered a very serious and powerful thing, so much so that one of the Ten Commandments prohibits us from saying God’s name in vain. As a result, people have come up with various substitutions.

When reading Torah, we generally substitute the word Adonai for the four letter un-pronounceable name of God. Outside of reading Torah and praying, God is often referred to as Hashem, a creative way of not saying God’s name.³²

The elder continued: μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν, accepting nothing from the Gentiles. (The critical text had the adjective ἐθνικῶν here, a form of ἐθνικός, where the received text had the noun εθνων, a form of ἔθνος.) Mr. Guzik explained (with no source citation) why the brothers journeyed accepting nothing from the Gentiles.

Taking nothing from the Gentiles: The ancient world of the early church was filled with the missionaries and preachers of various religions, and they often supported themselves by taking offerings from the general public. But John said that these Christian missionaries should take nothing from the Gentiles (non-Christians). Instead of soliciting funds from the general public they were to look to the support of fellow Christians.

Paul explained his own steps (2 Corinthians 12:14-18 ESV):

Here for the³³ third time I am ready to come to you. And I will not be a burden, for I seek not what is yours but³⁴ you. For children are not obligated (ὀφείλει, a form of ὀφείλω) to save up for their parents, but³⁵ parents for their children. I will most gladly spend and be spent for your souls. If I love you more, am I to be loved less? [Table] But granting that I myself did not burden you, I³⁶ was crafty, you say, and got the better of you by deceit. Did I take advantage of you through any of those whom I sent to you? I urged Titus to go, and sent the brother with him. Did³⁷ Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

The elder concluded: ἡμεῖς, we, οὖν, Therefore, ὀφείλομεν, ought, ὑπολαμβάνειν, to support, τοὺς τοιούτους, people like these (literally, “such as these”). This is something the elect owe as a debt; ὀφείλομεν is a form of ὀφείλω: “to owe (a sum of money to someone), be in debt; to owe, be indebted (to someone for something); to be obligated, ought, should; to be bound (by an oath).” And yet, The elder offered a reason: ἵνα, that, συνεργοὶ, fellow workers, γινώμεθα, we may be, τῇ ἀληθείᾳ, for the truth (or, “by means of the truth,” e.g., “God the Father, God the Son through God the indwelling Holy Spirit”).

Mr. Guzik wrote, quoting Jesus:

Jesus said, He who receives you receives Me, and he who receives Me receives Him who sent Me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward [Table] (Matthew 10:40-41). This should make us consider how we receive and help those who preach the Gospel.³⁸

The elder continued with a contrast (3 John 1:9, 10 ESV):

I have written something³⁹ to the church, but Diotrephes, who likes to put himself first, does not acknowledge our authority. So if I come, I will bring up what he is doing, talking wicked nonsense against us. And not content with that, he refuses to welcome the brothers, and also stops those who want to and puts them out of the church.

Mr. Guzik wrote of Diotrephes:

But Diotrephes: John publicly rebuked this man, and he rebuked him by name. In rebuking him by name the apostle of love did not act outside of love. Instead, he followed the clear command of the Scriptures (Romans 16:17) and the example of other apostles (2 Timothy 4:14-15).⁴⁰

But the name Διοτρέφης has an evocative meaning.

Word Origin: From the Greek words “Διός” (Dios, meaning “of Zeus”) and “τρέφω” (trepho, meaning “to nourish” or “to bring up”)

Usage: Diotrephes is a personal name mentioned in the New Testament, specifically in the Third Epistle of John. The name means “nourished by Zeus,” reflecting a common practice in Hellenistic culture of naming individuals after deities. In the biblical context, Diotrephes is noted for his negative behavior, particularly his love for preeminence and his opposition to the Apostle John and his associates.⁴¹

It seems prudent to at least consider that Διοτρέφης, rather than an individual with outsized influence in the church, was The elders’ code name for a number of converts who still clung too much to their old self as pagans.

The Greek was: Ἔγραψα τι τῇ ἐκκλησίᾳ, I have written something to the church (that letter is lost or it is 1 John), ἀλλ᾿, but, ὁ φιλοπρωτεύων, [the person] who likes to put himself first, αὐτῶν, among them (KJV), Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς, Diotrephes…does not acknowledge our authority. The Greek word φιλοπρωτεύων only occurs here. It is a compound of the prefix φίλο- and the participle πρωτεύων, which also only occurs once in Paul’s description of Jesus (Colossians 1:15-20 ESV).

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in⁴² heaven and on⁴³ earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent (πρωτεύων, a present participle of πρωτεύω). For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in⁴⁴ heaven, making peace by the blood of his cross [Table].

In other words, those like Diotrephes who were still nourished by Zeus usurped Jesus’ preeminence in the church as well as in themselves. The elder continued: διὰ τοῦτο, So (literally: “because of this”), ἐὰν ἔλθω, if (or, when) I come (in the subjunctive mood), ὑπομνήσω, I will bring up, αὐτοῦ τὰ ἔργα ἃ ποιεῖ, what he is doing (literally: “his works which he does”), λόγοις πονηροῖς φλυαρῶν ἡμᾶς, talking wicked nonsense against us, καὶ μὴ ἀρκούμενος ἐπὶ τούτοις, And not content with that, οὔτε αὐτὸς, he refuses (literally, “neither he”), ἐπιδέχεται τοὺς ἀδελφοὺς, to welcome the brothers (or, receives the brothers, or even, recognizes the authority of the brothers), καὶ τοὺς βουλομένους, and…those who want to, κωλύει, also stops, καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει, and puts them out of the church (and out of the church puts them is nearer the word order in Greek).

If I consider 1 John as the letter The elder sent that those like Diotrephes rejected, John’s discussion of many antichrists hints at what may have been happening (1 John 2:18, 19 ESV).

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us [Table].

This implies an exodus from the church, and causes me to wonder if declining membership created doubt in the minds of “those like Diotrephes who were still nourished by Zeus,” regarding both the leadership and teaching of the brothers. The elder concluded:

Beloved, do not imitate evil but imitate good. Whoever does good is from God; whoever⁴⁵ does evil has not seen God.⁴⁶

The Greek was: Ἀγαπητέ, Beloved, μὴ μιμοῦ τὸ κακὸν, do not imitate evil, ἀλλὰ τὸ ἀγαθόν, but imitate good (literally, “but the good”); ὁ ἀγαθοποιῶν, Whoever does good, ἐκ τοῦ θεοῦ, from God, ἐστιν, is; ὁ κακοποιῶν, whoever does evil, οὐχ ἑώρακεν τὸν θεόν, has not seen God. It reminds me of Jesus describing the promised Holy Spirit (John 14:16, 17 ESV).

And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees (θεωρεῖ, a form of θεωρέω) him nor knows him. You know him, for he dwells with you and will be in you [Table].

The elder continued with what sounds like an unsolicited personal recommendation (3 John 1:12 ESV):

Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know⁴⁷ that our testimony is true.

Mr. Guzik speculated about the identity of Demetrius: “Perhaps he was the one who carried the letter from John to Gaius, and John wanted Gaius to know that Demetrius was worthy of Christian hospitality.”⁴⁸ The entry from Strong’s Lexicon reads:

Usage: The name Demetrius appears in the New Testament as a proper noun referring to two distinct individuals. It is a common Greek name, meaning “belonging to Demeter.” In the context of the New Testament, it is used to identify specific individuals involved in early Christian history.

Cultural and Historical Background: In the Greco-Roman world, names derived from deities were common, reflecting the cultural and religious milieu of the time. Demeter was a significant figure in Greek mythology, representing the earth’s fertility and the cycle of life and death. The name Demetrius would have been familiar and carried connotations of prosperity and growth.⁴⁹

The other occurrences of Demetrius are found in Acts 19:23-41. While the meaning of the name Demetrius is interesting, apart from any indication what this particular Demetrius was doing, it is difficult to understand his name as code for a third group of people to complement “those like Diotrephes who were still nourished by Zeus” and those “who [like Gaius] remained faithful to Christ and the Gospel.” It leaves me with Demetrius as a relatively unknown individual, though apparently well known to the original recipients of 3 John.

The Greek is: Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων, Demetrius has received a good testimony from everyone. I assume that everyone, πάντων, means The elder, the brothers, those “who [like Gaius] remained faithful to Christ and the Gospel,” and “those like Diotrephes who were still nourished by Zeus.” So, The elder brought up a point of agreement among them. Though this is probably the most reasonable way to translate this wordstring, there is another possibility: μεμαρτύρηται, a passive form of μαρτυρέω, can mean “to be famous, be illlustrious.” It is something to bear in mind in this coded missive, if for no other reason than its potential to broaden the meaning of everyone.

The Greek continues: καὶ ὑπὸ αὐτῆς τῆς ἀληθείας, and from the truth itself. To translate αὐτῆς itself is novel (see Table below). It was usually translated its when her seemed overly awkward in English. I only found one other occurrence in John’s writings in the New Testament where the pronoun preceded the article and the noun: In Revelation 18:5 αὐτῆς αἱ ἁμαρτίαι was translated her sins in the ESV. A more natural translation of αὐτῆς τῆς ἀληθείας would be her truth or its truth, which begs the question, Whose truth?

It turns my thoughts back to Demeter and the meaning of the name Demetrius:

Demeter was a significant figure in Greek mythology, representing the earth’s fertility and the cycle of life and death. The name Demetrius would have been familiar and carried connotations of prosperity and growth.⁵⁰

It causes me to wonder if the “two distinct individuals” named Demetrius in the New Testament were an old self, which belongs to your former manner of life and is corrupt through deceitful desires,⁵¹ in Acts 19:23-41 and a new self, created after the likeness of God in true righteousness and holiness,⁵² in 3 John 1:12. The grace of God would be quite encouraging to the faithful, those enduring persecution in the church from those “nourished by Zeus,” if The elder recalled a silversmith who started a riot in Ephesus against Paul’s Gospel, but was illustrious among the faithful (and the as yet less than faithful) for his current faithfulness by means of the truth: God the Father, God the Son through God the indwelling Holy Spirit.

This was the understanding of Jim Cole-Rous in his article, “Demetrius the Silversmith,” on JourneyOnline: “Demetrius, the wealthy and influential leader of the riot, had become a follower of the Lord Jesus Christ.” And Mr. Guzik rightly noted in his commentary: “John did not excommunicate Diotrephes.” Did The elder continue to hope in the grace of God the Father, God the Son through God the indwelling Holy Spirit?

The elder “added”: καὶ ἡμεῖς δὲ μαρτυροῦμεν, We also add our testimony. The word add was added by the translators, apparently to highlight δὲ, translated also. Still, it accentuates how redundant or presumptuous it was to “add” such testimony to the truth itself. On the other hand, if the The elder referred to the “truth” of the pagan goddess Demeter implied by the name Demetrius, the testimony of the Elder and the brothers would be welcome to the elect, to those “who [like Gaius] remained faithful to Christ and the Gospel”: καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν, and you know that our testimony is true.

It seems appropriate at this point to highlight that testimony (1 John 1:1-4 ESV).

That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life—the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life (τὴν ζωὴν τὴν αἰώνιον), which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ [Table]. And we are writing⁵³ these things so that our joy may be complete.

The elder continued (3 John 1:13-15 ESV):

I had much to write to you,⁵⁴ but I would rather not write⁵⁵ with pen and ink. I hope to see you soon, and we will talk face to face.

Peace be to you. The friends greet you. Greet the friends, each by name.

The Greek is: Πολλὰ, much, εἶχον, I had, γράψαι σοι, to write to you, ἀλλ᾿ οὐ, but…not, θέλω, I would rather, διὰ μέλανος καὶ καλάμου, with ink and pen, σοι γράφειν, write. The adjective μέλανος, a form of μέλας, “black colour, dark,” was translated ink three times in the New Testament. In coded communications like 2 and 3 John, where meaning is obscured, it seems prudent to also consider its original meaning.

Usage: The Greek adjective “μέλας” (melas) is used to describe the color black. In the New Testament, it is often used metaphorically to convey darkness or a lack of light, which can symbolize sin, judgment, or mourning. The term can also be used literally to describe the color of objects or appearances.

Cultural and Historical Background: In ancient Greek culture, the color black was often associated with death, mourning, and the underworld. It was a color that symbolized the absence of light and was frequently used in literature and art to depict negative or ominous themes. In the Jewish tradition, black could also symbolize mourning and was sometimes used in the context of sackcloth and ashes, which were traditional signs of repentance and grief.⁵⁶

The elder continued: ἐλπίζω, I hope,⁵⁷ δὲ εὐθέως, soon, σε ἰδεῖν, to see you, καὶ, and, στόμα πρὸς στόμα, face to face (or, “mouth to mouth”), λαλήσομεν, we will talk.

Mr. Guzik observed:

We can sympathize with John’s preference for personal, face to face communication rather than the writing of letters. Yet we are thankful that John was forced to write, so that we have the record of this letter of 3 John.⁵⁸

The clause “that John was forced to write” was as close as Mr. Guzik came to recalling his earlier speculation about “the threat of persecution” as a reason that The elder “does not directly refer to himself.”

The elder concluded his letter: εἰρήνη σοι, Peace be to you. It is a true and beautiful blessing upon the elect, those who walk by the Spirit: the fruit (or, “result”) of the Spirit is love, joy, peace (εἰρήνη)…⁵⁹ The elder continued: ἀσπάζονται σε οἱ φίλοι, The friends greet you. This reminds one of Jesus’ words: You are my friends (φίλοι, a plural form of φίλος) if you do what I command you.⁶⁰ And finally: ἀσπάζου τοὺς φίλους, Greet the friends, κατ᾿ ὄνομα, each by name.

The ESV translators chose to translate κατ᾿ followed by ὄνομα in the accusative case distributively: each by. I wonder, in keeping with the idea of coded communication, if the phrase should be understood more relationally: “in regard to reputation” (reputation is another possible translation of ὄνομα). Thus you will recognize them by their fruits,⁶¹ Jesus said (e.g., recognize those friends because they do what Jesus’ commanded). In other words, are their fruits the fruit of the Spirit? Or are they “nourished by Zeus”?

A table of the occurrences of αὐτῆς in John’s writings in the New Testament follows.

Examples of αὐτῆς in the writings of John in the New Testament
Reference	ESV	NA²⁸
John 4:27	Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?”	Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν· τί ζητεῖς ἢ τί λαλεῖς μετ’ αὐτῆς
John 4:28	So the woman left her water jar and went away into town and said to the people	ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις
John 11:1	Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.	Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς
John 11:2	It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.	ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει
John 11:4	But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”	ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν· αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλ’ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι’ αὐτῆς
John 11:5	Now Jesus loved Martha and her sister and Lazarus.	ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον
John 11:28	When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.”	Καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν Μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα· ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε
John 11:31	When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there.	οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετ’ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ
John 12:3	Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.	Ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου
John 16:21	When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world.	ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον
2 John 1:1	The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth,	Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν
3 John 1:12	Demetrius has received a good testimony from everyone, and from the truth itself. We also add our testimony, and you know that our testimony is true.	Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν
Revelation 2:5	Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.	μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς
Revelation 2:21	I gave her time to repent, but she refuses to repent of her sexual immorality.	καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς
Revelation 2:22	Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works,	ἰδοὺ βάλλω αὐτὴν εἰς κλίνην καὶ τοὺς μοιχεύοντας μετ’ αὐτῆς εἰς θλῖψιν μεγάλην, ἐὰν μὴ μετανοήσωσιν ἐκ τῶν ἔργων αὐτῆς
Revelation 2:23	and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works.	καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ. καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁ ἐραυνῶν νεφροὺς καὶ καρδίας, καὶ δώσω ὑμῖν ἑκάστῳ κατὰ τὰ ἔργα ὑμῶν
Revelation 6:13	and lthe stars of the sky fell to the earth mas the fig tree sheds its winter fruit when shaken by a gale.	καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη
Revelation 8:12	The fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of their light might be darkened, and a third of the day might be kept from shining, and likewise a third of the night.	Καὶ ὁ τέταρτος ἄγγελος ἐσάλπισεν· καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς (KJV: and the day shone not for a third part of it) καὶ ἡ νὺξ ὁμοίως
Revelation 12:1	And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.	Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα
Revelation 12:4	His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it.	καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτον τῶν ἀστέρων τοῦ οὐρανοῦ καὶ ἔβαλεν αὐτοὺς εἰς τὴν γῆν. Καὶ ὁ δράκων ἕστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ
Revelation 12:5	She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne,	καὶ ἔτεκεν υἱὸν ἄρσεν, ὃς μέλλει ποιμαίνειν πάντα τὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ. καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ
Revelation 12:14	But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time.	καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, (KJV: into her place) ὅπου τρέφεται ἐκεῖ καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ ἀπὸ προσώπου τοῦ ὄφεως
Revelation 12:16	But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth.	καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικὶ καὶ ἤνοιξεν ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ
Revelation 12:17	Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea.	καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικὶ καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ
Revelation 14:8	Another angel, a second, followed, saying, “Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.”	Καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν λέγων· ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη
Revelation 14:18	And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, “Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.”	καὶ ἄλλος ἄγγελος [ἐξῆλθεν] ἐκ τοῦ θυσιαστηρίου [ὁ] ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός, καὶ ἐφώνησεν φωνῇ μεγάλῃ τῷ ἔχοντι τὸ δρέπανον τὸ ὀξὺ λέγων· πέμψον σου τὸ δρέπανον τὸ ὀξὺ καὶ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς
Revelation 16:21	And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.	καὶ χάλαζα μεγάλη ὡς ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώπους, καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς χαλάζης, ὅτι μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς (KJV: for the plague thereof) σφόδρα
Revelation 17:2	with whom the kings of the earth have committed sexual immorality, and with the wine of whose sexual immorality the dwellers on earth have become drunk.”	μεθ’ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς (KJV: with the wine of her fornication)
Revelation 17:4	The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality.	καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς
Revelation 17:5	And on her forehead was written a name of mystery: “Babylon the great, mother of prostitutes and of earth’s abominations.”	καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς
Revelation 17:16	And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire,	καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον οὗτοι μισήσουσιν τὴν πόρνην καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνὴν καὶ τὰς σάρκας αὐτῆς φάγονται καὶ αὐτὴν κατακαύσουσιν ἐν πυρί
Revelation 18:3	For all nations have drunk the wine of the passion of her sexual immorality, and the kings of the earth have committed immorality with her, and the merchants of the earth have grown rich from the power of her luxurious living.”	ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη καὶ οἱ βασιλεῖς τῆς γῆς μετ’ αὐτῆς ἐπόρνευσαν καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν
Revelation 18:4	Then I heard another voice from heaven saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues;	Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν· ἐξέλθατε ὁ λαός μου ἐξ αὐτῆς ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε
Revelation 18:5	for her sins are heaped high as heaven, and God has remembered her iniquities.	ὅτι ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ καὶ ἐμνημόνευσεν ὁ θεὸς τὰ ἀδικήματα αὐτῆς
Revelation 18:6	Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.	ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν καὶ διπλώσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς, ἐν τῷ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν
Revelation 18:7	As she glorified herself and lived in luxury, so give her a like measure of torment and mourning, since in her heart she says, ‘I sit as a queen, I am no widow, and mourning I shall never see.’	ὅσα ἐδόξασεν αὐτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι κάθημαι βασίλισσα καὶ χήρα οὐκ εἰμὶ καὶ πένθος οὐ μὴ ἴδω
Revelation 18:8	For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.”	διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται, ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν
Revelation 18:9	And the kings of the earth, who committed sexual immorality and lived in luxury with her, will weep and wail over her when they see the smoke of her burning.	Καὶ κλαύσουσιν καὶ κόψονται ἐπ’ αὐτὴν οἱ βασιλεῖς τῆς γῆς οἱ μετ’ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς
Revelation 18:10	They will stand far off, in fear of her torment, and say, “Alas! Alas! You great city, you mighty city, Babylon! For in a single hour your judgment has come.”	ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼν ἡ πόλις ἡ ἰσχυρά, ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου
Revelation 18:15	The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,	Οἱ ἔμποροι τούτων οἱ πλουτήσαντες ἀπ’ αὐτῆς ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς κλαίοντες καὶ πενθοῦντες
Revelation 18:18	and cried out as they saw the smoke of her burning, “What city was like the great city?”	καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντες· τίς ὁμοία τῇ πόλει τῇ μεγάλῃ
Revelation 18:19	And they threw dust on their heads as they wept and mourned, crying out, “Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste.	καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραζον κλαίοντες καὶ πενθοῦντες λέγοντες· οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητος αὐτῆς, ὅτι μιᾷ ὥρᾳ ἠρημώθη
Revelation 18:20	Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”	Εὐφραίνου ἐπ’ αὐτῇ, οὐρανὲ καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς
Revelation 19:2	for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.”	ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς (KJV: at her hand)
Revelation 19:3	Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.”	Καὶ δεύτερον εἴρηκαν· ἁλληλουϊά· καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων
Revelation 21:2	And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.	καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς
Revelation 21:11	having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal	ἔχουσαν τὴν δόξαν τοῦ θεοῦ, ὁ φωστὴρ αὐτῆς ὅμοιος λίθῳ τιμιωτάτῳ ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι
Revelation 21:15	And the one who spoke with me had a measuring rod of gold to measure the city and its gates and walls.	Καὶ ὁ λαλῶν μετ’ ἐμοῦ εἶχεν μέτρον κάλαμον χρυσοῦν, ἵνα μετρήσῃ τὴν πόλιν καὶ τοὺς πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς (KJV: and the wall thereof)
Revelation 21:16	The city lies foursquare, its length the same as its width. And he measured the city with his rod, 12,000 stadia. Its length and width and height are equal.	καὶ ἡ πόλις τετράγωνος κεῖται καὶ τὸ μῆκος αὐτῆς ὅσον [καὶ] τὸ πλάτος. καὶ ἐμέτρησεν τὴν πόλιν τῷ καλάμῳ ἐπὶ σταδίων δώδεκα χιλιάδων, τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἴσα ἐστίν
Revelation 21:17	He also measured its wall, 144 cubits by human measurement, which is also an angel’s measurement.	καὶ ἐμέτρησεν τὸ τεῖχος αὐτῆς ἑκατὸν τεσσεράκοντα τεσσάρων πηχῶν μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου
Revelation 21:18	The wall was built of jasper, while the city was pure gold, like clear glass.	καὶ ἡ ἐνδώμησις τοῦ τείχους αὐτῆς (KJV: And the building of the wall of it) ἴασπις καὶ ἡ πόλις χρυσίον καθαρὸν ὅμοιον ὑάλῳ καθαρῷ
Revelation 21:22	And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb.	Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος ὁ θεὸς ὁ παντοκράτωρ ναὸς αὐτῆς ἐστιν καὶ τὸ ἀρνίον
Revelation 21:23	And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.	καὶ ἡ πόλις οὐ χρείαν ἔχει τοῦ ἡλίου οὐδὲ τῆς σελήνης ἵνα φαίνωσιν αὐτῇ, ἡ γὰρ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον
Revelation 21:24	By its light will the nations walk, and the kings of the earth will bring their glory into it,	καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸς αὐτῆς, καὶ οἱ βασιλεῖς τῆς γῆς φέρουσιν τὴν δόξαν αὐτῶν εἰς αὐτήν
Revelation 21:25	and its gates will never be shut by day—and there will be no night there.	καὶ οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν ἡμέρας, νὺξ γὰρ οὐκ ἔσται ἐκεῖ
Revelation 22:2	through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.	ἐν μέσῳ τῆς πλατείας αὐτῆς (KJV: In the midst of the street of it) καὶ τοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆς ποιοῦν καρποὺς δώδεκα, κατὰ μῆνα ἕκαστον ἀποδιδοῦν τὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν

Tables comparing 2 John 1:3; Revelation 17:13; 1 Peter 2:5; 3 John 1:5; 1:7, 8; 2 Corinthians 12:14; 12:16; 12:18; 3 John 1:9; Colossians 1:16; 3 John 1:11; 1:12; 1 John 1:4 and 3 John 1:13 in the KJV and NET follow.

2 John 1:3 (NET)	2 John 1:3 (KJV)
Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Son of the Father, in truth and love.	Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

2 John 1:3 (NET Parallel Greek)	2 John 1:3 (Stephanus Textus Receptus)	2 John 1:3 (Byzantine Majority Text)
ἔσται μεθ᾿ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ θεοῦ πατρὸς καὶ παρὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ πατρὸς ἐν ἀληθείᾳ καὶ ἀγάπῃ	εσται μεθ ημων χαρις ελεος ειρηνη παρα θεου πατρος και παρα κυριου ιησου χριστου του υιου του πατρος εν αληθεια και αγαπη	εσται μεθ ημων χαρις ελεος ειρηνη παρα θεου πατρος και παρα κυριου ιησου χριστου του υιου του πατρος εν αληθεια και αγαπη

Revelation 17:13 (NET)	Revelation 17:13 (KJV)
These kings have a single intent, and they will give their power and authority to the beast.	These have one mind, and shall give their power and strength unto the beast.

Revelation 17:13 (NET Parallel Greek)	Revelation 17:13 (Stephanus Textus Receptus)	Revelation 17:13 (Byzantine Majority Text)
οὗτοι μίαν γνώμην ἔχουσιν καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν	ουτοι μιαν γνωμην εχουσιν και την δυναμιν και την εξουσιαν εαυτων τω θηριω διαδιδωσουσιν	ουτοι μιαν εχουσιν γνωμην και την δυναμιν και την εξουσιαν αυτων τω θηριω διδοασιν

1 Peter 2:5 (NET)	1 Peter 2:5 (KJV)
you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ.	Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1 Peter 2:5 (NET Parallel Greek)	1 Peter 2:5 (Stephanus Textus Receptus)	1 Peter 2:5 (Byzantine Majority Text)
καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους [τῷ] θεῷ διὰ Ἰησοῦ Χριστοῦ	και αυτοι ως λιθοι ζωντες οικοδομεισθε οικος πνευματικος ιερατευμα αγιον ανενεγκαι πνευματικας θυσιας ευπροσδεκτους τω θεω δια ιησου χριστου	και αυτοι ως λιθοι ζωντες οικοδομεισθε οικος πνευματικος ιερατευμα αγιον ανενεγκαι πνευματικας θυσιας ευπροσδεκτους τω θεω δια ιησου χριστου

3 John 1:5 (NET)	3 John 1:5 (KJV)
Dear friend, you demonstrate faithfulness by whatever you do for the brothers (even though they are strangers).	Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers;

3 John 1:5 (NET Parallel Greek)	3 John 1:5 (Stephanus Textus Receptus)	3 John 1:5 (Byzantine Majority Text)
Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς (καὶ τοῦτο ξένους)	αγαπητε πιστον ποιεις ο εαν εργαση εις τους αδελφους και εις τους ξενους	αγαπητε πιστον ποιεις ο εαν εργαση εις τους αδελφους και εις τους ξενους

3 John 1:7, 8 (NET)	3 John 1:7, 8 (KJV)
For they have gone forth on behalf of “The Name,” accepting nothing from the pagans.	Because that for his name’s sake they went forth, taking nothing of the Gentiles.

3 John 1:7 (NET Parallel Greek)	3 John 1:7 (Stephanus Textus Receptus)	3 John 1:7 (Byzantine Majority Text)
ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν	υπερ γαρ του ονοματος εξηλθον μηδεν λαμβανοντες απο των εθνων	υπερ γαρ του ονοματος εξηλθον μηδεν λαμβανοντες απο των εθνων

Therefore we ought to support such people so that we become coworkers in cooperation with the truth.

We therefore ought to receive such, that we might be fellowhelpers to the truth.

3 John 1:8 (NET Parallel Greek)	3 John 1:8 (Stephanus Textus Receptus)	3 John 1:8 (Byzantine Majority Text)
ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ	ημεις ουν οφειλομεν απολαμβανειν τους τοιουτους ινα συνεργοι γινωμεθα τη αληθεια	ημεις ουν οφειλομεν απολαμβανειν τους τοιουτους ινα συνεργοι γινωμεθα τη αληθεια

2 Corinthians 12:14 (NET)	2 Corinthians 12:14 (KJV)
Look, for the third time I am ready to come to you, and I will not be a burden to you, because I do not want your possessions, but you. For children should not have to save up for their parents, but parents for their children.	Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

2 Corinthians 12:14 (NET Parallel Greek)	2 Corinthians 12:14 (Stephanus Textus Receptus)	2 Corinthians 12:14 (Byzantine Majority Text)
Ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς. οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν ἀλλὰ οἱ γονεῖς τοῖς τέκνοις	ιδου τριτον ετοιμως εχω ελθειν προς υμας και ου καταναρκησω υμων ου γαρ ζητω τα υμων αλλ υμας ου γαρ οφειλει τα τεκνα τοις γονευσιν θησαυριζειν αλλ οι γονεις τοις τεκνοις	ιδου τριτον ετοιμως εχω ελθειν προς υμας και ου καταναρκησω υμων ου γαρ ζητω τα υμων αλλα υμας ου γαρ οφειλει τα τεκνα τοις γονευσιν θησαυριζειν αλλ οι γονεις τοις τεκνοις

2 Corinthians 12:16 (NET)	2 Corinthians 12:16 (KJV)
But be that as it may, I have not burdened you. Yet because I was a crafty person, I took you in by deceit!	But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile.

2 Corinthians 12:16 (NET Parallel Greek)	2 Corinthians 12:16 (Stephanus Textus Receptus)	2 Corinthians 12:16 (Byzantine Majority Text)
Ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς· ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον	εστω δε εγω ου κατεβαρησα υμας αλλ υπαρχων πανουργος δολω υμας ελαβον	εστω δε εγω ου κατεβαρησα υμας αλλ υπαρχων πανουργος δολω υμας ελαβον

2 Corinthians 12:18 (NET)	2 Corinthians 12:18 (KJV)
I urged Titus to visit you, and I sent our brother along with him. Titus did not take advantage of you, did he? Did we not conduct ourselves in the same spirit? Did we not behave in the same way?	I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?

2 Corinthians 12:18 (NET Parallel Greek)	2 Corinthians 12:18 (Stephanus Textus Receptus)	2 Corinthians 12:18 (Byzantine Majority Text)
παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν	παρεκαλεσα τιτον και συναπεστειλα τον αδελφον μη τι επλεονεκτησεν υμας τιτος ου τω αυτω πνευματι περιεπατησαμεν ου τοις αυτοις ιχνεσιν	παρεκαλεσα τιτον και συναπεστειλα τον αδελφον μη τι επλεονεκτησεν υμας τιτος ου τω αυτω πνευματι περιεπατησαμεν ου τοις αυτοις ιχνεσιν

3 John 1:9 (NET)	3 John 1:9 (KJV)
I wrote something to the church, but Diotrephes, who loves to be first among them, does not acknowledge us.	I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

3 John 1:9 (NET Parallel Greek)	3 John 1:9 (Stephanus Textus Receptus)	3 John 1:9 (Byzantine Majority Text)
Ἔγραψα τι τῇ ἐκκλησίᾳ· ἀλλ᾿ ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς	εγραψα τη εκκλησια αλλ ο φιλοπρωτευων αυτων διοτρεφης ουκ επιδεχεται ημας	εγραψα τη εκκλησια αλλ ο φιλοπρωτευων αυτων διοτρεφης ουκ επιδεχεται ημας

Colossians 1:16 (NET)	Colossians 1:16 (KJV)
for all things in heaven and on earth were created in him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all things were created through him and for him.	For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

Colossians 1:16 (NET Parallel Greek)	Colossians 1:16 (Stephanus Textus Receptus)	Colossians 1:16 (Byzantine Majority Text)
ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι᾿ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται	οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης τα ορατα και τα αορατα ειτε θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις αυτον εκτισται	οτι εν αυτω εκτισθη τα παντα τα εν τοις ουρανοις και τα επι της γης τα ορατα και τα αορατα ειτε θρονοι ειτε κυριοτητες ειτε αρχαι ειτε εξουσιαι τα παντα δι αυτου και εις αυτον εκτισται

3 John 1:11 (NET)	3 John 1:11 (KJV)
Dear friend, do not imitate what is bad, but what is good. The one who does good is of God; the one who does what is bad has not seen God.	Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

3 John 1:11 (NET Parallel Greek)	3 John 1:11 (Stephanus Textus Receptus)	3 John 1:11 (Byzantine Majority Text)
Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν	αγαπητε μη μιμου το κακον αλλα το αγαθον ο αγαθοποιων εκ του θεου εστιν ο δε κακοποιων ουχ εωρακεν τον θεον	αγαπητε μη μιμου το κακον αλλα το αγαθον ο αγαθοποιων εκ του θεου εστιν ο κακοποιων ουχ εωρακεν τον θεον

3 John 1:12 (NET)	3 John 1:12 (KJV)
Demetrius has been testified to by all, even by the truth itself. We also testify to him, and you know that our testimony is true.	Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true.

3 John 1:12 (NET Parallel Greek)	3 John 1:12 (Stephanus Textus Receptus)	3 John 1:12 (Byzantine Majority Text)
Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν	δημητριω μεμαρτυρηται υπο παντων και υπ αυτης της αληθειας και ημεις δε μαρτυρουμεν και οιδατε οτι η μαρτυρια ημων αληθης εστιν	δημητριω μεμαρτυρηται υπο παντων και υπ αυτης της αληθειας και ημεις δε μαρτυρουμεν και οιδατε οτι η μαρτυρια ημων αληθης εστιν

1 John 1:4 (NET)	1 John 1:4 (KJV)
Thus we are writing these things so that our joy may be complete.	And these things write we unto you, that your joy may be full.

1 John 1:4 (NET Parallel Greek)	1 John 1:4 (Stephanus Textus Receptus)	1 John 1:4 (Byzantine Majority Text)
καὶ ταῦτα γράφομεν ἡμεῖς, ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη	και ταυτα γραφομεν υμιν ινα η χαρα ημων η πεπληρωμενη	και ταυτα γραφομεν υμιν ινα η χαρα ημων η πεπληρωμενη

3 John 1:13 (NET)	3 John 1:13 (KJV)
I have many things to write to you, but I do not wish to write to you with pen and ink.	I had many things to write, but I will not with ink and pen write unto thee:

3 John 1:13 (NET Parallel Greek)	3 John 1:13 (Stephanus Textus Receptus)	3 John 1:13 (Byzantine Majority Text)
Πολλὰ εἶχον γράψαι σοι ἀλλ᾿ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν	πολλα ειχον γραφειν αλλ ου θελω δια μελανος και καλαμου σοι γραψαι	πολλα ειχον γραφειν αλλ ου θελω δια μελανος και καλαμου σοι γραψαι

3 John, Part 2

Back to Justice and Mercy Revisited, Part 2

Back to 3 John, Part 3

Back to 3 John, Part 4

Back to 3 John, Part 6

Back to 3 John, Part 7

Back to 3 John, Part 8

¹ The Stephanus Textus Receptus and Byzantine Majority Text had κυριου (KJV: the Lord) preceding Jesus. The NET parallel Greek text and NA²⁸ did not.

² 2 John 1:2b (ESV)

³ 2 John 1:2b (ESV)

⁴ This is a participle of γινώσκω (all the truth knowing or truth knowers).

⁵ 3 John 1:1b (ESV)

⁶ Galatians 4:29 (ESV)

⁷ Luke 23:35 (ESV) Table

⁸ Titus 1:1-3 (ESV)

⁹ Colossians 3:12-17 (ESV)

¹⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had διδόασιν here, a form of δίδωμι, where the Stephanus Textus Receptus had διαδιδωσουσιν (KJV: shall give), a form of διαδίδωμι.

¹¹ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had αὐτῶν here, where the Stephanus Textus Receptus had the reflexive pronoun εαυτων.

¹² The Stephanus Textus Receptus and Byzantine Majority Text had the article την preceding authority (KJV: strength). The NET parallel Greek text and NA²⁸ did not.

¹³ Revelation 17:13, 14 (ESV)

¹⁴ The NET parallel Greek text and NA²⁸ had εἰς (literally: “into”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁵ 1 Peter 2:4, 5 (ESV)

¹⁶ 1 Peter 2:9 (ESV)

¹⁷ From “Strong’s Lexicon/Usage:” in the entry 1050. Gaios on Bible Hub.

¹⁸ 3 John 1:2-4 (ESV)

¹⁹ From “3 John – Following Good Examples,” by David Guzik on Enduring Word online.

²⁰ Ibid.

²¹ From “3 John – Following Good Examples,” by David Guzik on Enduring Word online.

²² Ibid.

²³ Acts 1:8 (ESV) Table

²⁴ Galatians 5:16 (ESV)

²⁵ Exploration, Part 10

²⁶ Mark 14:36b (NET)

²⁷ Mark 14:36c (NET)

²⁸ The NET parallel Greek text and NA²⁸ had τοῦτο here, where the Stephanus Textus Receptus and Byzantine Majority Text had εις (KJV: to) and the plural article τους preceding strangers.

²⁹ The NET parallel Greek text and NA²⁸ had the adjective ἐθνικῶν here, a form of ἐθνικός, where the Stephanus Textus Receptus and Byzantine Majority Text had the noun εθνων, a form of ἔθνος.

³⁰ The NET parallel Greek text and NA²⁸ had ὑπολαμβάνειν here, an infinitive form of the verb ὑπολαμβάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had απολαμβανειν (KJV: to receive), an infinitive form of the verb ἀπολαμβάνω.

³¹ 3 John 1:3 (ESV)

³² From “What is Hashem? A name for God that simply means ‘the Name.’” on My Jewish Learning online.

³³ The NET parallel Greek text and NA²⁸ had τοῦτο (literally, “this”) here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

³⁴ The NET parallel Greek text and Byzantine Majority Text had ἀλλὰ here, where the NA²⁸ and Stephanus Textus Receptus had ἀλλ’.

³⁵ The NET parallel Greek text had ἀλλὰ here, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

³⁶ The NET parallel Greek text had ἀλλὰ at the beginning of this clause, where the NA²⁸, Stephanus Textus Receptus and Byzantine Majority Text had ἀλλ’.

³⁷ The NET parallel Greek text and NA²⁸ had μήτι here, where the Stephanus Textus Receptus and Byzantine Majority Text had μη τι.

³⁸ From “3 John – Following Good Examples,” by David Guzik on Enduring Word online.

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

⁴⁰ From “3 John – Following Good Examples,” by David Guzik on Enduring Word online.

⁴¹ From “Strong’s Lexicon” in the entry 1361. Diotrephés on Bible Hub.

⁴² The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding in. The NET parallel Greek text and NA²⁸ did not.

⁴³ The Stephanus Textus Receptus and Byzantine Majority Text had the article τα preceding on. The NET parallel Greek text and NA²⁸ did not.

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

⁴⁵ The Stephanus Textus Receptus had δε (KJV: but) near the beginning of this clause. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁴⁶ 3 John 1:11 (ESV)

⁴⁷ The NET parallel Greek text and NA²⁸ had the singular verb οἶδας here, where the Stephanus Textus Receptus and Byzantine Majority Text had οιδατε (KJV: ye know), a 2^nd person plural form of εἴδω.

⁴⁸ From “3 John – Following Good Examples,” by David Guzik on Enduring Word online.

⁴⁹ From “Strong’s Lexicon” in the entry 1216. Démétrios on Bible Hub.

⁵⁰ From “Strong’s Lexicon” in the entry 1216. Démétrios on Bible Hub.

⁵¹ Ephesians 4:22b (ESV)

⁵² Ephesians 4:24b (ESV)

⁵³ The NET parallel Greek text and NA²⁸ had ἡμεῖς following are writing, where the Stephanus Textus Receptus and Byzantine Majority Text had υμιν (KJV: unto you) following write we (KJV).

⁵⁴ The NET parallel Greek text and NA²⁸ had γράψαι σοι here; γράψαι is an infinitive form of γράφω in the aorist tense. The Stephanus Textus Receptus and Byzantine Majority Text had simply γραφειν, an infinitive form of γράφω in the present tense.

⁵⁵ The NET parallel Greek text and NA²⁸ had γράφειν, an infinitive form of γράφω in the present tense here, where the Stephanus Textus Receptus and Byzantine Majority Text had γραψαι in the aorist tense.

⁵⁶ From “Strong’s Lexicon” in the entry 3189. melas on Bible Hub.

⁵⁷ The Greek word ἐλπίζω: “Does not mean ‘to hope’ in the sense of ‘longing for’ or ‘wishing’; but of ‘confident assurance’.”

⁵⁸ From “3 John – Following Good Examples,” by David Guzik on Enduring Word online.

⁵⁹ Galatians 5:22a (ESV)

⁶⁰ John 15:14 (ESV) Table

⁶¹ Matthew 7:20 (ESV) Table

Exploration, Part 10

Posted on April 3, 2025 by admin

I shared the previous essay with my Pastor. “Jesus didn’t call his hearers/followers actors,” he said. That’s true. He called their teachers and leaders actors. That the term also applied to his hearers/followers was my inference from Jesus’ words to the Jews who had believed him¹ (and continued to believe Him). The Greek words translated who had believed were τοὺς πεπιστευκότας, a participle of πιστεύω in the perfect tense:

The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.

“If you abide in my word,” Jesus said despite their continuing faith, “you are truly my disciples, and you will know the truth, and the truth will set you free.”²

The Greek is: ἐὰν ὑμεῖς μείνητε (if [or, “whenever”] you [plural] abide), a form of μένω in the aorist tense: “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.”³

It is in the active voice: “Grammatical voice indicates whether the subject [plural you] is the performer of the action of the verb (active voice), or the subject is the recipient of the action (passive voice). If the subject of the sentence is executing the action, then the verb is referred to as being in the active voice.”⁴ And μείνητε is in the subjunctive mood: “The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances.”⁵ According to the Koine Greek Lexicon online μείνητε, a form of μένω means: “to remain, stay; to live, dwell, lodge; to adhere to and not contravene; to abide, continue, remain; to remain, last, persist, continue to live; to remain in force; to endure, bear with; to wait for.”

Where are you to remain, stay, to live, dwell, lodge, to abide, continue? What are you to adhere to and not contravene, to endure, bear with, to wait for? What will persist, continue to live, remain in force? The next words are ἐν τῷ λόγῳ τῷ ἐμῷ (“in the word of mine”): Jesus’ understanding of the Scriptures, illuminated by, but not limited to, the words which are highlighted in red in a red letter edition of the New Testament.

The very next word in this wordstring is the adverb ἀληθῶς (ESV: truly). The ESV translators assumed that ἀληθῶς modified ἐστε (ESV: you are) rather than μείνητε (ESV: abide). I want to consider the other occurrences of ἀληθῶς in John’s writing along with their translations in the ESV.

Reference	ESV	NA²⁸
John 4:42	They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world [Table].”	τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου
John 6:14	When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world [Table]!”	Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον

Here, in both occurrences the adverb ἀληθῶς (ESV: indeed) modifies ἔστιν (ESV: is), the verb it follows.

Reference	ESV	NA²⁸
John 7:26	And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ [Table]?	καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός

Here, the adverb ἀληθῶς (ESV: really) precedes the verb it modifies ἔγνωσαν (ESV: know).

Reference	ESV	NA²⁸
John 7:40	When⁶ they heard these words,⁷ some of the people said, “This really is the Prophet.”	Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης

Here again, the adverb ἀληθῶς (ESV: really) modifies ἔστιν (ESV: is), the verb it follows.

Reference	ESV	NA²⁸
John 17:8	For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.	ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας

Here, too, the adverb ἀληθῶς (ESV: in truth) modifies the verb it follows, ἔγνωσαν (ESV: they…have come to know).

Reference	ESV	NA²⁸
John 1:47	Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”	Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν

Here it is fairly clear that ἀληθῶς (ESV: indeed) modifies ἔστιν (ESV: there is; e.g., “there is truly no deceit”) rather than λέγει (ESV: said; e.g., “said truly”). But since ἀληθῶς actually occurs between ἴδε (ESV: Behold) and Ἰσραηλίτης (ESV: an Israelite), the translators treated it like a defining characteristic of a true Israelite as much as Jesus’ description of Nathanael. So, I’ll return now with these examples to John 8:31.

Reference	ESV	NA²⁸
John 8:31	So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,	Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε

The comma between ἐν τῷ λόγῳ τῷ ἐμῷ (ESV: in my word) and ἀληθῶς (ESV: truly) is not original to the Greek manuscripts. The placement of ἀληθῶς (ESV: truly) seems to function like a conjunction, coordinating and qualifying both clauses: If you abide in my word…truly μαθηταί μού (ESV: my disciples) ἐστε (ESV: you are). The occurrence of ἀληθῶς in 1 John 2:5 is similar.

Reference	ESV	NA²⁸
1 John 2:5	but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:	ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται· ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν

“But whoever keeps his word truly in him the love of God is perfected.” Peter offered us a profound example of not abiding in Jesus’ word truly.

Matthew 16:21, 22 (ESV)	Mark 8:31, 32 (ESV)
From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.	And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again [Table].
	And he said this plainly.
And Peter took him aside and began to rebuke him,	And Peter took him aside and began to rebuke him.
saying, “Far be it from you, Lord! This shall never happen to you.”

Jesus’ word to the Jews who had believed him⁸ (and continued to believe Him) continued: and you will know the truth, and the truth will set you free.”⁹ The Greek was καὶ γνώσεσθε, a form of the verb γινώσκω in the future tense and indicative mood (ESV: and you will know). It is a statement of fact, a promise from Jesus, but it is also in the middle voice.

The Greek middle voice shows the subject acting in his own interest or on his own behalf, or participating in the results of the verbal action. In overly simplistic terms, sometimes the middle form of the verb could be translated as “the performer of the action actually acting upon himself” (reflexive action).

The 2^nd person plural you have something to do with the fulfillment of this promise; namely, abide in Jesus’ word truly, even as the work of an actor if necessary, playing a character by obeying a rule, before Jesus has made you one spirit with Him. What will you know if you abide in Jesus’ word truly? τὴν ἀλήθειαν (ESV: the truth), an accusative form of ἀλήθεια. You will know the only true (ἀληθινὸν, a form of ἀληθινός) God, and Jesus Christ whom [He has] sent.¹⁰ “I am the way, and the truth (ἀλήθεια), and the life,” Jesus said. “No one comes to the Father except through me.”¹¹ [A]nd the truth (καὶ ἡ ἀλήθεια) will set you free (ἐλευθερώσει ὑμᾶς). For our freedom Christ has us set free, therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.¹²

And here is a glimpse of other truth that can be gained from abiding in Jesus’ word truly; namely, the truth about you, specifically your enslavement to sin. But here, like Peter, the Jews who had believed him¹³ did not abide in Jesus’ word truly (John 8:33-38 ESV):

They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]

Jesus answered them, “Truly, truly, I say to you, everyone who practices (ὁ ποιῶν) sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed. I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you. I speak of what¹⁴ I have seen with my¹⁵ Father, and you do what you have heard¹⁶ from your father.”¹⁷

Here again, though Jesus offered the Jews who had believed him¹⁸ another opportunity to abide in his word truly, they did not (John 8:39-41a ESV).

They answered him,¹⁹ “Abraham is our father.” Jesus said to them, “If you were²⁰ Abraham’s children, you would²¹ be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth (τὴν ἀλήθειαν) that I heard from God. This is not what Abraham did. You are doing the works your father did.”

Again, they did not abide in Jesus’ word truly (John 8:41b-43):

They said²² to him, “We were not born of sexual immorality (πορνείας, a form of πορνεία). We have one Father—even God.” Jesus said to them,²³ “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me [Table]. Why do you not understand what I say? It is because you cannot bear to hear my word.

Jesus was less patient with Peter, with whom He had spent much more time, when Peter refused to abide in Jesus’ word truly.

Matthew 16:23 (ESV)	Mark 8:33 (ESV)
But he turned	But turning
	and seeing his disciples, he rebuked Peter
and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man [Table].”	and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man [Table].”

Eventually Jesus told the Jews who had believed him²⁴ plainly (John 8:44, 45, 47 ESV):

You are of your father the devil, and your will (θέλετε, a form of the verb θέλω) is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies [Table]. But because I tell the truth, you do not believe me…Whoever is of God (ἐκ τοῦ θεοῦ) hears the words of God (τοῦ θεοῦ). The reason why you do not hear them is that you are not of God (ἐκ τοῦ θεοῦ οὐκ ἐστέ; e.g., at the then present time).”

To call Peter Satan, and to say to the Jews who had believed him,²⁵ You are of your father the devil, truly, I infer that Jesus addressed the old self (τὸν παλαιὸν ἄνθρωπον, aka “the old man”), which belongs to your former manner of life and is corrupt through deceitful desires.²⁶ No new self (τὸν καινὸν ἄνθρωπον, aka “the new man”), created after the likeness of God in true righteousness and holiness,²⁷ existed yet but Jesus.

Only Jesus was free to serve in the new way of the Spirit (ἐν καινότητι πνεύματος),²⁸ while everyone else served in the old way of the written code,²⁹ whether the law, the teaching of the scribes and Pharisees or Jesus’ commands. They were actors by definition, playing a role by obeying rules, no matter how sincerely. Every act of obedience was an act, a determined effort that was contrary to their true nature and actual character until Jesus’ death, resurrection, ascension and the giving of the Holy Spirit.

I continued to be an actor for far too long even after I was born from above, not of blood nor of the will of the flesh nor of the will of man, but of God,³⁰ until I learned the new covenant from the Lord. For our freedom Christ has us set free, therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³¹ As Jesus said, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.³² The result (ὁ καρπὸς) of the Holy Spirit is a continuous infusion of God’s own (Galatians 5:22b, 23 ESV):

…love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

In other words (Matthew 5:48 EXP8):

You will be perfect, therefore, as your heavenly Father is perfect [Table].

Paul relayed part of that perfection to foolish Galatians who attempted to be perfected by the flesh (Galatians 5:24 ESV):

And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

The Greek is οἱ δὲ, And those, τοῦ Χριστοῦ, “of Christ” (the ESV translation—who belong to Christ Jesus—accentuates the possessive aspect of the genitive τοῦ Χριστοῦ), τὴν σάρκα, the flesh, ἐσταύρωσαν, “they” have crucified, σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις, “along with the ‘suffering, misfortune, passion’ and the ‘desire, longing, craving (in a good or bad sense); lust, concupiscence, coveting, a longing (esp. for what is forbidden); something desired in order to possess.’”

This is not a debatable point for those “of Christ” but something to receive through faith:

We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος; NET: our old man) was crucified with him (συνεσταυρώθη, a passive form of συσταυρόω) in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.³³

After He corrected Peter’s thinking—you are not setting your mind on the things of God, but on the things of man [Table]³⁴—Jesus continued (Mark 8:34-38 ESV):

And calling the crowd to him with his disciples, he said to them, “If anyone³⁵ would come after³⁶ me, let him deny himself and take up his cross and follow me. For whoever would³⁷ save his life (τὴν ψυχὴν αὐτοῦ) will lose it, but whoever loses³⁸ his³⁹ life (τὴν ψυχὴν αὐτοῦ) for my sake and the gospel’s will save⁴⁰ it. For what does it profit⁴¹ a man to gain⁴² the whole world and forfeit⁴³ his soul (τὴν ψυχὴν αὐτοῦ)? For⁴⁴ what can a man give⁴⁵ in return for his soul (τὴν ψυχὴν αὐτοῦ)? For⁴⁶ whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

The Greek words translated let him deny himself were ἀπαρνησάσθω ἑαυτὸν. The phrase is a little redundant but abundantly clear: ἀπαρνησάσθω, an imperative form of ἀπαρνέομαι, a command in the middle voice, means: “to deny, disown, abstain, renounce, reject, refuse” oneself. The reflexive pronoun ἑαυτὸν in the accusative case emphasizes that this denial is not a denial of things but explicitly himself (oneself), the direct object of the verb (NET: he must deny himself), rather than the indirect object (e.g., he must deny himself this, that or the other thing).

Jesus’ example, contemplating his own crucifixion, comes again to mind here (John 12:27, 28a ESV).

“Now is my soul (ἡ ψυχή μου) troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. Father, glorify your name.”

Then privately He prayed to his Father (Mark 14:36 NET):

“Abba, Father, all things are possible for you. Take this cup away from me. Yet not what I will, but what you will.”

This is hypocrisy according to the “more general meaning that we use today: ‘a person who acts in contradiction to his or her stated beliefs or feelings.’”⁴⁷ And that should tell you everything you need to know about the “more general meaning” of hypocrisy “that we use today.” Jesus did not act as an actor. He demonstrated righteousness in the flesh by denying Himself (Galatians 5:17, 18 ESV).

For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit, you are not under the law.

When I think of the desires of the flesh, I think mostly of sex, especially kinky sex. But the desire to live (or not to be tortured to death) is a more basic desire of the flesh. Despite this most desperate desire of Jesus’ flesh the night He was arrested, He by the Spirit retained the knowledge of God: all things are possible for you. He did not lie to his all-knowing Father about the desire of his flesh: Take this cup away from me. And He denied Himself completely: Yet not what I will (θέλω), but what you will. And the Spirit strengthened Him.

Matthew 26:51-54 (ESV)	Mark 14:46-49 (ESV)	Luke 22:49-53 (ESV)	John 18:10, 11 (ESV)
And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [Table] But how then should the Scriptures be fulfilled, that it must be so?”	And they laid hands⁴⁸ on him⁴⁹ and seized him. But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear.⁵⁰ And Jesus said to them, “Have you come⁵¹ out as against a robber, with swords and clubs to capture me? Day after day I was with you in the temple teaching, and you did not seize me. But let the Scriptures be fulfilled.”	And when those who were around him saw what would follow, they said,⁵² “Lord, shall we strike with the sword?”⁵³ And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, “No more of this!” And he touched his ear and healed him [Table]. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, “Have you come out⁵⁴ as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”	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 me?” [Table]

Without taking anything away from the 2^nd person plural μείνητε in the active voice, there is another possible way to understand Jesus’ instruction to the Jews who had believed him.⁵⁵ The Greek words translated my word (τῷ λόγῳ τῷ ἐμῷ) in Jesus’ conditional statement If you abide in my word are in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.

It is possible to understand Jesus’ word as the means by which you abide: “If you abide by means of my word truly my disciples you are,” by oneness with his Spirit rather than as an actor obeying rules: Whoever is of God (ἐκ τοῦ θεοῦ) hears the words of God (τοῦ θεοῦ).⁵⁶ This is what Paul called ὑπακοὴν πίστεως (Romans 1:5; 16:26), obedience of faith, to distinguish it from a righteousness pursued as if it were based on works.⁵⁷ I’ll pick this up in another essay.

A table of the occurrences of ἀληθῶς in the New Testament from NA²⁸ as translated in the ESV follows.

Examples of ἀληθῶς in the New Testament
Reference	ESV	NA²⁸
Matthew 14:33	And those in the boat worshiped him, saying, “Truly you are the Son of God.”	οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ
Matthew 26:73	After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.”	Μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ· ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ
Matthew 27:54	When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, “Truly this was the Son of God!”	Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες· ἀληθῶς θεοῦ υἱὸς ἦν οὗτος
Mark 14:70	But again he denied it. And after a little while the bystanders again said to Peter, “Certainly you are one of them, for you are a Galilean.”	ὁ δὲ πάλιν ἠρνεῖτο. Καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ· ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ
Mark 15:39	And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”	Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν· ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν
Luke 9:27	But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God.”	λέγω δὲ ὑμῖν ἀληθῶς, εἰσίν τινες τῶν αὐτοῦ ἑστηκότων οἳ οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ
Luke 12:44	Truly, I say to you, he will set him over all his possessions.	ἀληθῶς λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν
Luke 21:3	And he said, “Truly, I tell you, this poor widow has put in more than all of them.	καὶ εἶπεν· ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν
John 1:47	Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”	Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν
John 4:42	They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”	τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν, αὐτοὶ γὰρ ἀκηκόαμεν καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου
John 6:14	When the people saw the sign that he had done, they said, “This is indeed the Prophet who is to come into the world!”	Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον
John 7:26	And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ?	καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός
John 7:40	When they heard these words, some of the people said, “This really is the Prophet.”	Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτός ἐστιν ἀληθῶς ὁ προφήτης
John 8:31	So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples,	Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε
John 17:8	For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.	ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας
Acts 12:11	When Peter came to himself, he said, “Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting.”	Καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν· νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν [ὁ] κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων
1 Thessalonians 2:13	And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.	Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ’ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν
1 John 2:5	but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him:	ὃς δ’ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται· ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν

Tables comparing John 7:40; 8:38; 8:39; 8:41; Mark 8:34-38; 14:46-48; Luke 22:49 and 22:52 in the KJV and NET follow.

John 7:40 (NET)	John 7:40 (KJV)
When they heard these words, some of the crowd began to say, “This really is the Prophet!”	Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.

John 7:40 (NET Parallel Greek)	John 7:40 (Stephanus Textus Receptus)	John 7:40 (Byzantine Majority Text)
Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· οὗτος ἐστιν ἀληθῶς ὁ προφήτης	πολλοι ουν εκ του οχλου ακουσαντες τον λογον ελεγον ουτος εστιν αληθως ο προφητης	πολλοι ουν εκ του οχλου ακουσαντες τον λογον ελεγον ουτος εστιν αληθως ο προφητης

John 8:38 (NET)	John 8:38 (KJV)
I am telling you the things I have seen while with the Father; as for you, practice the things you have heard from the Father!”	I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

John 8:38 (NET Parallel Greek)	John 8:38 (Stephanus Textus Receptus)	John 8:38 (Byzantine Majority Text)
ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε	εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε	εγω ο εωρακα παρα τω πατρι μου λαλω και υμεις ουν ο εωρακατε παρα τω πατρι υμων ποιειτε

John 8:39 (NET)	John 8:39 (KJV)
They answered him, “Abraham is our father!” Jesus replied, “If you are Abraham’s children, you would be doing the deeds of Abraham.	They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

John 8:39 (NET Parallel Greek)	John 8:39 (Stephanus Textus Receptus)	John 8:39 (Byzantine Majority Text)
ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς \|ὁ\| Ἰησοῦς· εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ \|ἐ\|ποιεῖτε	απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν	απεκριθησαν και ειπον αυτω ο πατηρ ημων αβρααμ εστιν λεγει αυτοις ο ιησους ει τεκνα του αβρααμ ητε τα εργα του αβρααμ εποιειτε αν

John 8:41 (NET)	John 8:41 (KJV)
You people are doing the deeds of your father.” Then they said to Jesus, “We were not born as a result of immorality! We have only one Father, God himself.”	Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

John 8:41 (NET Parallel Greek)	John 8:41 (Stephanus Textus Receptus)	John 8:41 (Byzantine Majority Text)
ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ· ἡμεῖς ἐκ πορνείας \|οὐ γεγεννήμεθα\|, ἕνα πατέρα ἔχομεν τὸν θεόν	υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον	υμεις ποιειτε τα εργα του πατρος υμων ειπον ουν αυτω ημεις εκ πορνειας ου γεγεννημεθα ενα πατερα εχομεν τον θεον

Mark 8:34-38 (NET)	Mark 8:34-38 (KJV)
Then Jesus called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.	And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.

Mark 8:34 (NET Parallel Greek)	Mark 8:34 (Stephanus Textus Receptus)	Mark 8:34 (Byzantine Majority Text)
Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς· εἴ τις θέλει ὀπίσω μου \|ἀκολουθεῖν\|, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι	και προσκαλεσαμενος τον οχλον συν τοις μαθηταις αυτου ειπεν αυτοις οστις θελει οπισω μου ελθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι	και προσκαλεσαμενος τον οχλον συν τοις μαθηταις αυτου ειπεν αυτοις οστις θελει οπισω μου ακολουθειν απαρνησασθω εαυτον και αρατω τον σταυρον αυτου και ακολουθειτω μοι

For whoever wants to save his life will lose it, but whoever loses his life because of me and because of the gospel will save it.

For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.

Mark 8:35 (NET Parallel Greek)	Mark 8:35 (Stephanus Textus Receptus)	Mark 8:35 (Byzantine Majority Text)
ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν \|αὐτοῦ\| σῶσαι ἀπολέσει αὐτήν· ὃς δ᾿ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν \|ἐμοῦ καὶ\| τοῦ εὐαγγελίου σώσει αὐτήν	ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την ψυχην αυτου ενεκεν εμου και του ευαγγελιου ουτος σωσει αυτην	ος γαρ αν θελη την ψυχην αυτου σωσαι απολεσει αυτην ος δ αν απολεση την εαυτου ψυχην ενεκεν εμου και του ευαγγελιου ουτος σωσει αυτην

For what benefit is it for a person to gain the whole world, yet forfeit his life?

For what shall it profit a man, if he shall gain the whole world, and lose his own soul?

Mark 8:36 (NET Parallel Greek)	Mark 8:36 (Stephanus Textus Receptus)	Mark 8:36 (Byzantine Majority Text)
τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ	τι γαρ ωφελησει ανθρωπον εαν κερδηση τον κοσμον ολον και ζημιωθη την ψυχην αυτου	τι γαρ ωφελησει ανθρωπον εαν κερδηση τον κοσμον ολον και ζημιωθη την ψυχην αυτου

What can a person give in exchange for his life?

Or what shall a man give in exchange for his soul?

Mark 8:37 (NET Parallel Greek)	Mark 8:37 (Stephanus Textus Receptus)	Mark 8:37 (Byzantine Majority Text)
τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ	η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου	η τι δωσει ανθρωπος ανταλλαγμα της ψυχης αυτου

For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.”

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Mark 8:38 (NET Parallel Greek)	Mark 8:38 (Stephanus Textus Receptus)	Mark 8:38 (Byzantine Majority Text)
ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων	ος γαρ αν επαισχυνθη με και τους εμους λογους εν τη γενεα ταυτη τη μοιχαλιδι και αμαρτωλω και ο υιος του ανθρωπου επαισχυνθησεται αυτον οταν ελθη εν τη δοξη του πατρος αυτου μετα των αγγελων των αγιων	ος γαρ εαν επαισχυνθη με και τους εμους λογους εν τη γενεα ταυτη τη μοιχαλιδι και αμαρτωλω και ο υιος του ανθρωπου επαισχυνθησεται αυτον οταν ελθη εν τη δοξη του πατρος αυτου μετα των αγγελων των αγιων

Mark 14:46-48 (NET)	Mark 14:46-48 (KJV)
Then they took hold of him and arrested him.	And they laid their hands on him, and took him.

Mark 14:46 (NET Parallel Greek)	Mark 14:46 (Stephanus Textus Receptus)	Mark 14:46 (Byzantine Majority Text)
οἱ δὲ ἐπέβαλον τὰς χεῖρας αὐτῷ καὶ ἐκράτησαν αὐτόν	οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον	οι δε επεβαλον επ αυτον τας χειρας αυτων και εκρατησαν αυτον

One of the bystanders drew his sword and struck the high priest’s slave, cutting off his ear.

And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

Mark 14:47 (NET Parallel Greek)	Mark 14:47 (Stephanus Textus Receptus)	Mark 14:47 (Byzantine Majority Text)
εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον	εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον	εις δε τις των παρεστηκοτων σπασαμενος την μαχαιραν επαισεν τον δουλον του αρχιερεως και αφειλεν αυτου το ωτιον

Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw?

And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?

Mark 14:48 (NET Parallel Greek)	Mark 14:48 (Stephanus Textus Receptus)	Mark 14:48 (Byzantine Majority Text)
Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με	και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με	και αποκριθεις ο ιησους ειπεν αυτοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με

Luke 22:49 (NET)	Luke 22:49 (KJV)
When those who were around him saw what was about to happen, they said, “Lord, should we use our swords?”	When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

Luke 22:49 (NET Parallel Greek)	Luke 22:49 (Stephanus Textus Receptus)	Luke 22:49 (Byzantine Majority Text)
ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπαν· κύριε, εἰ πατάξομεν ἐν μαχαίρῃ	ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα	ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα

Luke 22:52 (NET)	Luke 22:52 (KJV)
Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?	Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

Luke 22:52 (NET Parallel Greek)	Luke 22:52 (Stephanus Textus Receptus)	Luke 22:52 (Byzantine Majority Text)
Εἶπεν δὲ Ἰησοῦς πρὸς τοὺς παραγενομένους ἐπ᾿ αὐτὸν ἀρχιερεῖς καὶ στρατηγοὺς τοῦ ἱεροῦ καὶ πρεσβυτέρους· ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων	ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων	ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων

Exploration, Part 11

Back to 3 John

Back to Justice and Mercy Revisited, Part 2

Back to Exploration, Part 17

¹ John 8:31a (ESV)

² John 8:31b, 32 (ESV)

³ From Verb Tenses: Aorist Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁴ From Grammatical Voice of Verbs: Active Voice, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁵ From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had πολλοι (KJV: Many) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁷ The NET parallel Greek text and NA²⁸ had the plural τῶν λόγων τούτων here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular τον λογον (KJV: this saying).

⁸ John 8:31a (ESV)

⁹ John 8:32 (ESV)

¹⁰ John 17:3b (ESV)

¹¹ John 14:6 (ESV)

¹² Galatians 5:1b (EXP1) Table

¹³ John 8:31a (ESV)

¹⁴ The NET parallel Greek text and NA²⁸ had ἃ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο (KJV: that which).

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had μου (KJV: my) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The NET parallel Greek text and NA²⁸ had ἃ ἠκούσατε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ο εωρακατε (KJV: which ye have seen).

¹⁷ The NET parallel Greek text and NA²⁸ had τοῦ πατρὸς here in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had τω πατρι υμων (KJV: your father) in the dative case.

¹⁸ John 8:31a (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had καὶ εἶπαν preceding him (KJV: unto him), where the Stephanus Textus Receptus and Byzantine Majority Text had και ειπον (KJV: and said).

²⁰ The NET parallel Greek text and NA²⁸ had ἐστε here (NET: you are), where the Stephanus Textus Receptus and Byzantine Majority Text had ητε (KJV: ye were).

²¹ The Stephanus Textus Receptus and Byzantine Majority Text had αν at the end of this clause. The NET parallel Greek text and NA²⁸ did not.

²² The Stephanus Textus Receptus and Byzantine Majority Text had ειπον ουν (KJV: Then said they) here, where NA²⁸ had Εἶπαν [οὖν], and the NET parallel Greek text had simply εἶπαν.

²³ The Stephanus Textus Receptus and Byzantine Majority Text had ουν here (not translated in the KJV). The NET parallel Greek text and NA²⁸ did not.

²⁴ John 8:31a (ESV)

²⁵ Ibid.

²⁶ Ephesians 4:22b (ESV)

²⁷ Ephesians 4:24b (ESV)

²⁸ Romans 7:6b (ESV)

²⁹ Romans 7:6c (ESV)

³⁰ John 1:13b (ESV)

³¹ Galatians 5:1b (EXP1) Table

³² John 14:26 (ESV) Table

³³ Romans 6:6 (ESV)

³⁴ Mark 8:33b (ESV)

³⁵ The NET parallel Greek text and NA²⁸ had εἴ τις here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις (KJV: Whosoever).

³⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἀκολουθεῖν here, an infinitive form of ἀκολουθέω, where the Stephanus Textus Receptus had ελθειν, an infinitive form of ἔρχομαι.

³⁷ The NET parallel Greek text and NA²⁸ had ἐὰν preceding would (NET: wants; KJV: will), where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

³⁸ The NET parallel Greek text and NA²⁸ had ἀπολέσει, a form of ἀπόλλυμι in the future tense and indicative mood, where the Stephanus Textus Receptus and Byzantine Majority Text had απολεση (KJV: shall lose) in the aorist tense and subjunctive mood.

³⁹ The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had αὐτοῦ following life, where the Byzantine Majority Text had εαυτου preceding it.

⁴⁰ The Stephanus Textus Receptus and Byzantine Majority Text had ουτος (KJV: the same) preceding save. The NET parallel Greek text and NA²⁸ did not.

⁴¹ The NET parallel Greek text and NA²⁸ had ὠφελεῖ (NET: benefit is it) here, a form of ὠφελέω in the present tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ωφελησει (KJV: shall it profit) in the future tense.

⁴² The NET parallel Greek text and NA²⁸ had κερδῆσαι here, an infinitive form of κερδαίνω, where the Stephanus Textus Receptus and Byzantine Majority Text had εαν κερδηση (KJV: if he shall gain) in the aorist tense and subjunctive mood.

⁴³ The NET parallel Greek text and NA²⁸ had ζημιωθῆναι here, an infinitive form of ζημιόω, where the Stephanus Textus Receptus and Byzantine Majority Text had ζημιωθη (KJV: lose) in the subjunctive mood.

⁴⁴ The Stephanus Textus Receptus and Byzantine Majority Text had η (KJV: Or) here, where the NET parallel Greek text and NA²⁸ had γὰρ.

⁴⁵ The NET parallel Greek text and NA²⁸ had δοῖ here, a form of δίδωμι in the 2^nd aorist tense and subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had δωσει (KJV: shall…give) in the future tense and indicative mood.

⁴⁶ The NET parallel Greek text and NA²⁸ had ἐὰν (NET: if) here, where the Stephanus Textus Receptus and Byzantine Majority Text had αν.

⁴⁷ “The Origin of ‘Hypocrite’: This common word has a dramatic origin story,” from Merriam-Webster Dictionary online.

⁴⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αυτων (KJV: their) here. The NET parallel Greek text and NA²⁸ did not.

⁴⁹ The NET parallel Greek text and NA²⁸ had αὐτῷ (NET: of him) here, where the Stephanus Textus Receptus and Byzantine Majority Text had επ αυτον (KJV: on him).

⁵⁰ The NET parallel Greek text and NA²⁸ had ὠτάριον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ωτιον.

⁵¹ The NET parallel Greek text and NA²⁸ had ἐξήλθατε here, a form of ἐξέρχομαι in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had εξηλθετε (KJV: Are ye come out) in the 2^nd aorist tense.

⁵² The NET parallel Greek text and NA²⁸ had εἶπαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειπον αυτω (KJV: said unto him).

⁵³ The NET parallel Greek text and NA²⁸ had μαχαίρῃ here, a form of μάχαιρα in the dative case, where the Stephanus Textus Receptus and Byzantine Majority Text had μαχαιρα.

⁵⁴ The NET parallel Greek text and NA²⁸ had ἐξήλθατε here, a form of ἐξέρχομαι in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had εξεληλυθατε (KJV: Be ye come out) in the perfect tense.

⁵⁵ John 8:31a (ESV)

⁵⁶ John 8:47a (ESV)

⁵⁷ Romans 9:32b (ESV) Table

Exploration, Part 8

Posted on February 21, 2025 by admin

Describing the results of the freedom for which Christ has set us free,¹ Paul contrasted the works of the flesh² (τὰ ἔργα τῆς σαρκός) of your former way of life to the new life in Christ: the fruit of the Spirit³ (ὁ καρπὸς τοῦ πνεύματος), e.g., the Spirit’s “fruit, result, outcome, product, offspring; produce, crop, harvest; advantage, gain, profit” (Galatians 5:22, 23 ESV):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

In the aftermath of the night I didn’t kill my wife, I turned Paul’s description of God’s love into a script that I attempted to act out. That “script” became the defining rules of conduct for my new character, the part I would play from then on forever. I didn’t recognize this as hypocrisy because I was sincerely trying to do better, and I didn’t believe the fruit of the Spirit was the Spirit’s fruit.

Though I hadn’t thought about it quite as formally as I had about Paul’s description of God’s love, I believed instinctively almost that the fruit of the Spirit was more rules for me to obey:

Thou shalt exhibit the fruit of the Spirit: Thou shalt love (See 1 Corinthians 13 for specific details). Thou shalt exhibit joy. Thou shalt live in peace. Thou shalt demonstrate patience. Thou shalt show kindness. Thou shalt demonstrate goodness. Thou shalt exhibit faithfulness. Thou shalt show gentleness. Thou shalt exhibit self-control. Against such things there is no law (e.g., such things are the law).

[Hypocrisy] “embodies a purposeful intent, which stems from a deep-seated core of evil” [e.g., the old man], the conclusion of the entry “Hypocrite” on bibleone.net online reads. The corruption of the old man’s deceitful desires includes the desire to have a righteousness of my own that comes from the law⁴ as well as the feeling that I am actively engaged in the pursuit of righteousness when I do so, despite the actual situation being that I was severed from Christ⁵ and had turned away from the kingdom of God and his righteousness⁶ (τὴν δικαιοσύνην αὐτοῦ; e.g., not “my own righteousness”).

There was an additional criteria to meet, however, in the conclusion of “Hypocrite” on bibleone.net online:

More than this, it suggests a determined effort to enforce a standard of conduct upon others, which conduct the enforcer knowingly and deliberately refuses to apply to himself–hence, action born of full knowledge and evil intent…It is the condition of a person who is controlled by the sin nature to the end-desire of having power over other human beings by imposing on them a set of rules, which he himself intentionally disregards.

I failed to meet that criteria (which, by the way, I don’t regard as necessary to Jesus’ intent). But it is curious. As legalistic as I was with myself, I don’t recall preaching Paul to my wife. Perhaps it is selective memory, but if I had harped on the married woman is bound by law to her husband while he is living,⁷ I think I would remember. My mother was bound by law (δέδεται νόμῳ) to a husband for whom she no longer felt any affection or respect, and with whom she no longer lived—my father. She was miserable. He was miserable. We all suffered to various degrees. I suppose, I didn’t actually want a wife who was bound by law to me.

It’s a shame I didn’t apply that learning to my relationship to God sooner (Matthew 7:12; John 14:15 NASB).

“Therefore, however you want people to treat you, so treat them, for this is the Law and the Prophets [Table].
“If you love Me, you will keep My commandments.

It is possible that I followed the golden rule with my wife to some extent. It didn’t occur to me to follow it with the Lord. And I didn’t hear If you love Me, you will keep My commandments as Jesus’ promise. I heard another rule: how to love Jesus.

I didn’t yet study the New Testament in Greek. Though I had begun to use a concordance to track the word usage of select Greek and Hebrew words through the Bible, I didn’t bother to learn that you will keep was τηρήσετε, a form of the verb τηρέω in the future tense and indicative mood. I didn’t yet understand that the “indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”⁸ I hadn’t taken a college course in formal logic yet: I didn’t understand that my attempt to keep his commandments as rules I obeyed wouldn’t necessarily prove my love for Him, but was a logical fallacy called “affirming the consequent.”

John wrote (1 John 4:19-21 NASB):

We love,⁹ because He first loved us. If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot¹⁰ love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also.

I didn’t know yet that the Greek word translated should love was ἀγαπᾷ, a form of ἀγαπάω in the indicative mood, another statement of fact. The commandment (τὴν ἐντολὴν) we have from him is apparently of the—And God said, “Let there be light,” and there was light¹¹—variety. But I thought John meant that since Jesus died for my sins, I should have an emotional response that resulted in love for God and others. Or, even if I lacked that emotional response or it was too weak or inconsistent to produce that result, love was the law.

Even as I attempted to love like God by obeying rules, I continued to read the Bible in English translation. I began to wonder if, perhaps, God’s love—with which He first loved us (αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς)—was not all finished at the cross of Christ (John 14:15-26 NASB).

“If you love Me, you will keep My commandments.

“And I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not behold (θεωρεῖ, a form of θεωρέω) Him or know Him, but you know Him because He abides with you, and will be in you [Table]. “I will not leave you as orphans; I will come to you. “After a little while the world will behold (θεωρεῖ, a form of θεωρέω) Me no more; but you will behold (θεωρεῖτε, another from of θεωρέω) Me; because I live, you shall live¹² also. “In that day you shall know that I am in My Father, and you in Me, and I¹³ in you. “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him.” Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us, and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him [Table]. “He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.

“These things I have spoken to you, while abiding with you. “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you [Table].

Jesus didn’t seem to think that God’s love was finished at the cross, but would continue—not from some distant heavenly abode—but from within us. I will not leave you as orphans; I will come to you, Jesus promised after promising that his Father will give you another Helper, that He may be with you forever…the Spirit of truth.¹⁴ And speaking of his Father’s love for the one who loves Jesus (he will keep [τηρήσει, a form of τηρέω in the future tense and indicative mood] My word), He said, We will come to him, and make Our abode with him.¹⁵

Paul wrote (1 Corinthians 6:19, 20 NASB):

Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body [Table].

The words your and you are plural. While I wouldn’t suggest that the collective body is excluded somehow, these words were penned in response to the potential and prescribed actions of an individual (1 Corinthians 6:16-18 NASB):

Or do you not know that the one who joins himself (ὁ κολλώμενος) to a harlot is one body with her? For He says, “THE TWO WILL BECOME ONE FLESH.” But the one who joins himself (ὁ δὲ κολλώμενος) to the Lord is one spirit with Him. Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.

Truths began to align in perspicuous form:

We love, because He first loved us.¹⁶
If you love [Jesus], you will keep [his] commandments.¹⁷
If anyone loves Me, he will keep My word.¹⁸

Even without a college course in formal logic, statements 2 and 3 sounded like conditional promises to me. Would Jesus make even a conditional promise predicated on my weak and wavering emotions of love and gratitude?

One advantage of treating Paul’s description of God’s love as rules to obey was that it kept the depth and detail of his description of love ever before me. It seemed like an awful lot to ask of the human emotions of affection and gratitude. Another advantage was that even my laws derived from Paul’s description of God’s love functioned like the law [that] was [my] “servant whose office it was to take” me “to school,” the school of hard knocks.¹⁹ My act, based on my rules derived from Paul’s description of God’s love, wasn’t working out all that well. Though doing “incrementally better” seemed positive relative to my former actions, “incrementally better” was a very long way from the righteousness described by “my new law.”

Why didn’t I just give up? Well, I did from time to time. That didn’t seem to matter all that much. Despite my best efforts to do otherwise, I was working out my own salvation with fear and trembling, for it [was] God who [worked] in [me], both to will and to work for his good pleasure.²⁰ And it is God who continues to work in me, both to will and to work for his good pleasure. I wasn’t entirely oblivious to his working. It just seemed so on again, off again.

I wanted his working to be on again more often than off again, but I wasn’t yet recognizing that on-again-off-again phenomena as evidence of the conflict of the new self, which in the likeness of God has been created in righteousness and holiness of the truth²¹ and the old self, which is being corrupted in accordance with the lusts of deceit.²² I thought it had more to do with the mercurial nature of god (e.g., the false god of my imagination). But He was working on that, too.

He made sure that I would be renewed in the spirit of [my] mind,²³ providing both a hunger for, and a growing satisfaction with, his Word—the Lord Jesus Christ—through the written words of the Bible. I began to suspect that the love with which He first loved us²⁴ meant something more than my emotional response to the Lord’s death on my behalf. But the fruit of the Spirit is love²⁵ and walk by the Spirit²⁶ seemed like tantalizing clues to that “something more.”

My wife had moved out. My friend John had moved in to help with expenses. I was back at the church where I had become an atheist, believing that they “were right and I was wrong.” John attended a different church. We studied the Bible individually and together.

We thought and spoke to one another in theological jargon. We knew that salvation was divided into three parts: justification, sanctification and glorification. We knew that justification and glorification were works of God in Christ, received through faith. We also “knew” that sanctification was by our own works (James 2:19-24 NASB):

You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless?²⁷ Was not Abraham our father justified (ἐδικαιώθη, a form of δικαιόω) by works, when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,”²⁸ and he was called the friend of God. You see that a man is justified (δικαιοῦται, another form of δικαιόω) by works, and not by faith alone [Table].

Granted, there is no mention of sanctification here, yet the principle of adding my works to faith in Jesus Christ seemed thoroughly established. And the idea that sanctification was the place where my works came into play in my salvation seemed to accord well with the teaching of two different non-Lutheran, non-Catholic churches—John’s and mine. About this time, though John remained faithful to the KJV, I switched from studying the NASB to the NIV out of deference to a mentor who was discipling me (James 2:19-24 NIV):

You believe that there is one God. Good! Even the demons believe that—and shudder.

You foolish person, do you want evidence that faith without deeds is useless? Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend. You see that a person is considered righteous by what they do and not by faith alone [Table].

Translating both ἐδικαιώθη and δικαιοῦται considered righteous sealed the deal for me. Who would be considered righteous but the one who did righteousness? And sanctification was the only part of salvation left to add my works of righteousness to faith. So, sanctification was by my works. Jesus seemed totally on board with that (Luke 18:18-24 NIV).

A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”

“Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”²⁹

“All these I have kept³⁰ since I was a boy,”³¹ he said.

When Jesus heard this,³² he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven.³³ Then come, follow me.”

When he heard this, he became³⁴ very sad, because he was very wealthy. Jesus looked at him³⁵ and said, “How hard it is for the rich to enter³⁶ the kingdom of God!

This exchange was a treasure trove when I searched the Bible for rules to obey. Even if I allowed that come, follow me was an allusion to faith, the ratio of my works added to my faith seemed roughly equivalent to Peter’s admonition to make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love.³⁷ Even my Dad quoted: “pray as if everything depends on God, and work as if everything depends on you.”³⁸

The only fly in the ointment was Paul (Galatians 5:4 NIV):

You who are trying to be justified (δικαιοῦσθε, another form of δικαιόω; “considered righteous”?) by the law have been alienated from Christ; you have fallen away from grace [Table].

Only Paul seemed uncompromising on this point. Jesus was uncompromising in what seemed like the opposite direction (Matthew 5:48 NIV):

Be perfect, therefore, as your heavenly Father is perfect [Table].

How could both statements be true? I might have given up right then and there, except that I had moments—all too brief moments—when love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control flowed into me as if from an external source. And that love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control seemed to dominate (cause?) my actions. It was on-again-off-again, more off-again than on-again at that time. But it made me wonder if the fruit of the Spirit might, perhaps, just possibly, maybe, have more to do with God than with me (but that would be cheating, wouldn’t it?).

I still thought the on-again-off-again nature of my experience of the fruit of the Spirit was due to the mercurial nature of god (e.g., the false god of my imagination), but this time I recognized that it might be in response to me. I even began to use the words—the old man and the new man—to rationalize that phenomena, though I still recognized them only as a kind of shorthand for my works before Christ and what my works should be after Christ. The almighty I decided which works were manifest. They were still my works accomplished by my will according to my obedience.

I had not yet quit my factory job to study to prepare for writing the “Tripartite Rationality Index.” I had not yet come to terms with my unexamined faith “that faith was opposed to reason as reason was opposed to faith.”³⁹ And I had not even begun to recognize my antipathy to faith.

Yet after that amazing time [e.g., studying to write the “Tripartite Rationality Index”] I was still disgruntled. Writing this has forced me to ask myself why. The answer that comes to me is that I was not actually as open-minded as I like to remember the story. I was trying to find a rational alternative to faith (i.e., that arrived at the same conclusions but required no faith). My best effort was indistinguishable from faith. In other words, I had failed. So as the Lord and I did our postmortem on those years, I said the time was better than I had expected (recalling my parents and hitting a baseball), but that I was still inclined to wish for never having been born.⁴⁰

It would be many years before I learned that, according to the Koine Greek Lexicon online, the verb of being ἔσεσθε, translated be in the phrase Be perfect, was a form of εἰμί in the future tense and indicative mood: “The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.” In other words, Jesus promised: “You will be perfect, therefore, as your heavenly Father is perfect [Table].”

The confusion that resulted from my experience—that I did “incrementally better” as an actor attempting to love like God by obeying rules of love as the “choices” made by my new character—is no longer an issue. Of course, an actor attempting to imitate God does “incrementally better” than one slavishly obeying the dictates of the old self, which belongs to your former manner of life and is corrupt through deceitful desires.⁴¹ Some actors are better than others. But a righteousness of one’s own achieved by obeying rules as an actor plays a part is not the righteousness of God…revealed [in the gospel⁴²] from faith for faith;⁴³ it is certainly not the abundance of grace and the free gift of righteousness [that causes one to] reign in life through the one man Jesus Christ.⁴⁴ Though hypocrisy is not the unforgivable sin, it is an attempt to be justified by law and a falling away from grace.⁴⁵

But God’s love wasn’t finished at the cross. Jesus continued to draw us to Himself. His Holy Spirit energized John and me to study Paul’s writings in enough detail to begin to perceive the difference between God’s gift of righteousness and our own achievements of righteousness by our own efforts.

According to a note (14) in the NET, Paul quoted from Genesis 2:24 in 1 Corinthians 6:16. A table comparing the Greek of that quotation with that of the Septuagint follows.

1 Corinthians 6:16b (NET Parallel Greek)	Genesis 2:24b (Septuagint BLB) Table	Genesis 2:24b (Septuagint Elpenor)
Ἔσονται…οἱ δύο εἰς σάρκα μίαν	ἔσονται οἱ δύο εἰς σάρκα μίαν	ἔσονται οἱ δύο εἰς σάρκα μίαν
1 Corinthians 6:16b (NET)	Genesis 2:24b (NETS)	Genesis 2:24b (English Elpenor)
The two will become one flesh	the two will become one flesh	they two shall be one flesh

Tables comparing 1 John 4:19, 20; John 14:19, 20; James 2:20 and Luke 18:20-24 in the KJV and NET follow.

1 John 4:19, 20 (NET)	1 John 4:19, 20 (KJV)
We love because he loved us first.	We love him, because he first loved us.

1 John 4:19 (NET Parallel Greek)	1 John 4:19 (Stephanus Textus Receptus)	1 John 4:19 (Byzantine Majority Text)
ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς	ημεις αγαπωμεν αυτον οτι αυτος πρωτος ηγαπησεν ημας	ημεις αγαπωμεν αυτον οτι αυτος πρωτος ηγαπησεν ημας

If anyone says “I love God” and yet hates his fellow Christian, he is a liar because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 4:20 (NET Parallel Greek)	1 John 4:20 (Stephanus Textus Receptus)	1 John 4:20 (Byzantine Majority Text)
ἐάν τις εἴπῃ ὅτι ἀγαπῶ τὸν θεὸν καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν	εαν τις ειπη οτι αγαπω τον θεον και τον αδελφον αυτου μιση ψευστης εστιν ο γαρ μη αγαπων τον αδελφον αυτου ον εωρακεν τον θεον ον ουχ εωρακεν πως δυναται αγαπαν	εαν τις ειπη οτι αγαπω τον θεον και τον αδελφον αυτου μιση ψευστης εστιν ο γαρ μη αγαπων τον αδελφον αυτου ον εωρακεν τον θεον ον ουχ εωρακεν πως δυναται αγαπαν

John 14:19, 20 (NET)	John 14:19, 20 (KJV)
In a little while the world will not see me any longer, but you will see me; because I live, you will live too.	Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

John 14:19 (NET Parallel Greek)	John 14:19 (Stephanus Textus Receptus)	John 14:19 (Byzantine Majority Text)
ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτε με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε	ετι μικρον και ο κοσμος με ουκ ετι θεωρει υμεις δε θεωρειτε με οτι εγω ζω και υμεις ζησεσθε	ετι μικρον και ο κοσμος με ουκετι θεωρει υμεις δε θεωρειτε με οτι εγω ζω και υμεις ζησεσθε

You will know at that time that I am in my Father and you are in me and I am in you.

At that day ye shall know that I am in my Father, and ye in me, and I in you.

John 14:20 (NET Parallel Greek)	John 14:20 (Stephanus Textus Receptus)	John 14:20 (Byzantine Majority Text)
ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε \|ὑμεῖς\| ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ καγὼ ἐν ὑμῖν	εν εκεινη τη ημερα γνωσεσθε υμεις οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν	εν εκεινη τη ημερα γνωσεσθε υμεις οτι εγω εν τω πατρι μου και υμεις εν εμοι και εγω εν υμιν

James 2:20 (NET)	James 2:20 (KJV)
But would you like evidence, you empty fellow, that faith without works is useless?	But wilt thou know, O vain man, that faith without works is dead?

James 2:20 (NET Parallel Greek)	James 2:20 (Stephanus Textus Receptus)	James 2:20 (Byzantine Majority Text)
Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν	θελεις δε γνωναι ω ανθρωπε κενε οτι η πιστις χωρις των εργων νεκρα εστιν	θελεις δε γνωναι ω ανθρωπε κενε οτι η πιστις χωρις των εργων νεκρα εστιν

Luke 18:20-24 (NET)	Luke 18:20-24 (KJV)
You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”	Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.

Luke 18:20 (NET Parallel Greek)	Luke 18:20 (Stephanus Textus Receptus)	Luke 18:20 (Byzantine Majority Text)
τὰς ἐντολὰς οἶδας· μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα	τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης τιμα τον πατερα σου και την μητερα σου	τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης τιμα τον πατερα σου και την μητερα σου

The man replied, “I have wholeheartedly obeyed all these laws since my youth.”

And he said, All these have I kept from my youth up.

Luke 18:21 (NET Parallel Greek)	Luke 18:21 (Stephanus Textus Receptus)	Luke 18:21 (Byzantine Majority Text)
ὁ δὲ εἶπεν· ταῦτα πάντα ἐφύλαξα ἐκ νεότητος	ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου	ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου

When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.”

Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

Luke 18:22 (NET Parallel Greek)	Luke 18:22 (Stephanus Textus Receptus)	Luke 18:22 (Byzantine Majority Text)
ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι	ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι	ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι

But when the man heard this, he became very sad, for he was extremely wealthy.

And when he heard this, he was very sorrowful: for he was very rich.

Luke 18:23 (NET Parallel Greek)	Luke 18:23 (Stephanus Textus Receptus)	Luke 18:23 (Byzantine Majority Text)
ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενήθη· ἦν γὰρ πλούσιος σφόδρα	ο δε ακουσας ταυτα περιλυπος εγενετο ην γαρ πλουσιος σφοδρα	ο δε ακουσας ταυτα περιλυπος εγενετο ην γαρ πλουσιος σφοδρα

When Jesus noticed this, he said, “How hard it is for the rich to enter the kingdom of God!

And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

Luke 18:24 (NET Parallel Greek)	Luke 18:24 (Stephanus Textus Receptus)	Luke 18:24 (Byzantine Majority Text)
ἰδὼν δὲ αὐτὸν \|ὁ\| Ἰησοῦς εἶπεν· πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται	ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου	ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου

Exploration, Part 9

Back to Exploration, Part 11

Back to 3 John, Part 2

Back to Exploration, Part 15

Back to 3 John, Part 6

¹ Galatians 5:1a (ESV) Table

² Galatians 5:19 (ESV) Table

³ Galatians 5:22 (ESV)

⁴ Philippians 3:9b (ESV)

⁵ Galatians 5:4a (ESV) Table

⁶ Matthew 6:33b (ESV) Table

⁷ Romans 7:2 (NASB)

⁸ From Verbal Moods: Indicative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁹ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) following love. The NET parallel Greek text and NA²⁸ did not.

¹⁰ The NET parallel Greek text and NA²⁸ had the negative particle οὐ preceding δύναται, where the Stephanus Textus Receptus and Byzantine Majority Text had the interrogative adverb πως (KJV: how can).

¹¹ Genesis 1:3 (ESV) Table

¹² The NET parallel Greek text and NA²⁸ had ζήσετε here, a form of the verb ζάω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεσθε in the middle voice.

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

¹⁴ John 14:16b, 17a (NASB) Table

¹⁵ John 14:23b (NASB) Table

¹⁶ 1 John 4:19 (NASB)

¹⁷ John 14:15 (NASB)

¹⁸ John 14:23b (NASB) Table

¹⁹ Exploration, Part 7

²⁰ Philippians 2:12b, 13 (ESV) Table

²¹ Ephesians 4:24b (NASB)

²² Ephesians 4:22b (NASB)

²³ Ephesians 4:23b (NASB)

²⁴ 1 John 4:19 (NASB)

²⁵ Galatians 5:22a (NASB)

²⁶ Galatians 5:16a (NASB)

²⁷ The NET parallel Greek text and NA²⁸ had ἀργή here, a form of ἀργός, where the Stephanus Textus Receptus and Byzantine Majority Text had νεκρα (KJV: dead), a form of νεκρός.

²⁸ See Romans, Part 18 for a table comparing the Greek of James’ quotation with that of the Septuagint.

²⁹ The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun σου (KJV: thy) following mother. The NET parallel Greek text and NA²⁸ did not.

³⁰ The NET parallel Greek text and NA²⁸ had ἐφύλαξα here, a 1^st person singular form of φυλάσσω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εφυλαξαμην (KJV: have I kept) in the middle voice.

³¹ The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun μου following the noun νεοτητος (KJV: my youth). The NET parallel Greek text and NA²⁸ did not.

³² The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ταυτα (KJV: these things) here. The NET parallel Greek text and NA²⁸ did not.

³³ The NET parallel Greek text and NA²⁸ had the plural [τοῖς] οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

³⁴ The NET parallel Greek text and NA²⁸ had ἐγενήθη here, in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγενετο (KJV: he was) in the middle voice.

³⁵ The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had περίλυπον γενόμενον (KJV: [that he] was very sorrowful) here. The NET parallel Greek text did not.

³⁶ The NET parallel Greek text and NA²⁸ had εἰσπορεύονται here, a form of εἰσπορεύομαι in the present tense and middle/passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελευσονται (KJV: shall they…enter), a form of εἰσέρχομαι in the future tense and middle voice.

³⁷ 2 Peter 1:5b-7 (NIV)

³⁸ From “Work as if Everything Depends on God” by Jim Manney on IgnatianSpirituality.com online.

³⁹ David’s Forgiveness, Part 2

⁴⁰ You Must Be Gentle, Part 3

⁴¹ Ephesians 4:22b (ESV) I consider as a case in point the differences between Boyd “Bible” Swan (Shia LaBeouf) in the movie Fury and any other character Shia LaBeouf has played. “LeBoeuf would say, ‘So the day after I got the job [in Fury], I joined the US National Guard. I was baptised – accepted Christ in my heart – tattooed my surrender and became a chaplain’s assistant to Captain Yates for the 41st Infantry. I spent a month living on a forward operating base.’” From “The Extreme Way Shia LeBeouf Prepared for ‘Fury’,” on TheThings online.

⁴² Romans 1:17a (NET)

⁴³ Romans 1:17a (ESV)

⁴⁴ Romans 5:17b (ESV)

⁴⁵ Galatians 5:4 Table

Exploration, Part 7

Posted on February 8, 2025 by admin

Describing the freedom for which Christ has set us free¹ Paul highlighted: if you are led by the Spirit, you are not under the law.² As he contrasted the curse (κατάραν, a form of κατάρα) on a life lived by works of the law (ἐξ ἔργων νόμου) to the miraculous life in the Spirit received by hearing with faith³ (ἐξ ἀκοῆς πίστεως) in Galatians 3, he asked rhetorically (Galatians 3:19a ESV):

Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made…

In an article “Five Things About Deterrence” on the National Institute of Justice website, “Daniel S. Nagin succinctly summarized the current state of theory and empirical knowledge about deterrence.”

Research shows clearly that the chance of being caught is a vastly more effective deterrent than even draconian punishment.

With the Lord the “chance of being caught” is 100% and eternal punishment in a lake of fire (Revelation 20:10-15) might have caused even Draco to blush. But without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.⁴ Yet even with faith Paul acknowledged (Romans 7:18b-24 ESV):

I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me [Table].

So I find it to be a law that when I want to do right, evil lies close at hand. For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members [Table]. Wretched man that I am! Who will deliver me from this body of death?

Paul answered his own rhetorical question—Why then the law?—with the words τῶν παραβάσεων χάριν προσετέθη (ESV: It was added because of transgressions). It is extremely unlikely that he intended the law to be understood as a deterrence to sin here. For the Greek word παραβάσεων, a plural form of παράβασις, was echoed in his explanation of the spread of sin in humanity (Romans 5:12-14 ESV).

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men (ἀνθρώπους, a plural form of ἄνθρωπος) because all sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression (παραβάσεως, a singular form of παράβασις) of Adam, who was a type of the one who was to come [Table].

Now the law came in to increase the trespass (τὸ παράπτωμα),⁵ he concluded. It is no small task to persuade us that the old man (τὸν παλαιὸν ἄνθρωπον) is a yoke of slavery⁶ to the sin God condemned…in the flesh through Christ, by sending his own Son in the likeness of sinful flesh.⁷ We think of it—if we think of it at all—as our true self, our only lord and master. Mostly we obey its dictates unconsciously—“it’s just what I want to do”—until the Lord creates and begins to grow the new man (τὸν καινὸν ἄνθρωπον) within us.

Only then do we begin to understand what Paul meant: Now if I do what I do not want (ὃ οὐ θέλω), it is no longer I who do it, but sin that dwells within me.⁸ This confounding of desire (will) and action—For I do not understand my own actions…I do not do what I want (ὃ θέλω), but I do the very thing I hate⁹—might be one’s first indication that the new man has come into existence. And it may take one some time, experiencing the old man’s persistent sinfulness, to begin to appreciate Jesus’ words to Nicodemus: Do not be amazed that I said to you, ‘You must all (δεῖ ὑμᾶς) be born from above (ἄνωθεν).’¹⁰ Ironically, it’s only after you are not under the law (οὐκ ἐστὲ ὑπὸ νόμον) that you can look back and realize what it was like to be under the law: gaining the knowledge of sin through painful experience, learning how hopelessly sinful the old man (τὸν παλαιὸν ἄνθρωπον) actually is.

Paul contrasted the free gift (τὸ χάρισμα) of Christ to the trespass (τὸ παράπτωμα) of Adam, the original old man:

But the free gift is not like the trespass. For if many died through one man’s trespass (παραπτώματι, a form of παράπτωμα), much more have the grace of God and the free gift (ἡ δωρεὰ) by the grace of that one man Jesus Christ abounded for many. And the free gift (τὸ δώρημα) is not like the result of that one man’s sin. For the judgment following one trespass (ἐξ ἑνὸς, a form of εἷς) brought condemnation, but the free gift (τὸ δὲ χάρισμα) following many trespasses (πολλῶν παραπτωμάτων, another form of παράπτωμα) brought justification (δικαίωμα). For if, because of one man’s trespass (παραπτώματι, a form of παράπτωμα), death reigned through that one man, much more will those who receive the abundance of grace and the free gift (τῆς δωρεᾶς, another form of δωρεὰ) of righteousness (τῆς δικαιοσύνης, a form of δικαιοσύνη) reign in life through the one man Jesus Christ.

Therefore, as one trespass (παραπτώματος, another form of παράπτωμα) led to condemnation for all men, so one act of righteousness (δικαιώματος, a form of δικαίωμα) leads to justification (δικαίωσιν, a form of δικαίωσις) and life for all men. For as by the one man’s disobedience (τῆς παρακοῆς, a form of παρακοή) the many were made sinners, so by the one man’s obedience (τῆς ὑπακοῆς, a form of ὑπακοή) the many will be made righteous (δίκαιοι, a form of δίκαιος). Now the law came in to increase the trespass (τὸ παράπτωμα), but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness (δικαιοσύνης, a form of δικαιοσύνη) leading to eternal life through Jesus Christ our Lord.¹¹

Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made.¹² Is the law then contrary to the promises of God?¹³ Paul asked rhetorically (Galatians 3:21b-23 ESV):

Certainly not! For if a law had been given that could give life [e.g., create the new self, created after the likeness of God in true righteousness (δικαιοσύνῃ) and holiness¹⁴], then righteousness (ἡ δικαιοσύνη) would indeed be by the law (ἐκ νόμου) [literally: “then the righteousness would indeed be by law”]. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned¹⁵ until the coming faith would be revealed.

So, we—walking according to the flesh, the old man which…is corrupt through deceitful desires¹⁶—were held captive (ἐφρουρούμεθα, a form of φρουρέω) under the law (ὑπὸ νόμον), imprisoned (συγκλειόμενοι, a present participle of συγκλείω) until the coming faith would be revealed. This is a fairly succinct description of the human condition vis-à-vis the law before Christ has set us free.¹⁷

So then, the law was our guardian until Christ came, in order that we might be justified (δικαιωθῶμεν, a passive form of δικαιόω) by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring,¹⁸ heirs according to promise.¹⁹

The Greek word translated guardian was παιδαγωγὸς: “instructor, teacher, schoolmaster; tutor, a boy-leader, i.e., a servant whose office it was to take the children to school; pedagogue.” In this context I favor the law was our “servant whose office it was to take” us “to school,” the school of hard knocks, until Christ came or we came to the knowledge of sin that, I have the desire to do what is right, but not the ability to carry it out,²⁰ whichever comes first. The one who acknowledges that tends to go to the Lord in faith, saying, “This law thing isn’t working out for me. You got anything else?”

Men like David came essentially to that point (Psalm 51:1-17 ESV).

Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions [Table]. Wash me thoroughly from my iniquity, and cleanse me from my sin! [Table]

For I know my transgressions, and my sin is ever before me [Table]. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment [Table]. Behold, I was brought forth in iniquity, and in sin did my mother conceive me (e.g., “the old man”) [Table]. Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart (e.g., “the new man”) [Table].

Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow [Table]. Let me hear joy and gladness; let the bones that you have broken rejoice [Table]. Hide your face from my sins, and blot out all my iniquities [Table]. Create in me a clean heart, O God, and renew a right spirit within me [Table]. Cast me not away from your presence, and take not your Holy Spirit from me [Table]. Restore to me the joy of your salvation, and uphold me with a willing spirit [Table].

Then I will teach transgressors your ways, and sinners will return to you [Table]. Deliver me from bloodguiltiness, O God, O God of my salvation, and my tongue will sing aloud of your righteousness [Table]. O Lord, open my lips, and my mouth will declare your praise [Table]. For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering [Table]. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise [Table].

Men like David proved to be few and far between: For the gate is narrow and the way is hard that leads to life, Jesus said prior to his crucifixion and the inauguration of the new covenant, before his resurrection, ascension and giving his Holy Spirit to all who believe Him, and those who find it are few.²¹ I was not one of the few. The Lord Jesus drew me to Himself first and brought me later to the faith that this “law thing isn’t working out for me.”

In another essay I wrote:

My wife came home late one night several weeks after she told me she wanted a divorce. I heard her getting ready for bed in the next bedroom. I got up and started to walk toward the door. Before I crossed the threshold of my bedroom door I heard that still small voice, “What are you doing, Dan?” I stopped in the doorway. I was calm, not angry, lucid, and I was going to kill my wife. I started to shake and sweat as I made my way back to my bed. I don’t recall how long I sat there. Finally I made my way to my wife’s bedroom and half-confessed, half-blamed her for bringing demons into our home. It had to be demons, surely I could never kill my wife. I loved her. I said I loved her.

Now, about forty-seven years later, I can begin to understand what happened that night: I knew the Voice was God. I realized that He knew what I intended to do before I had thought consciously about it myself. The Voice, though clearly audible, did not enter from my ears. The Voice originated within that space I recognized as myself, yet it was not my voice. The Voice did not accuse me, reprimand me, quote a law or any Scripture. He simply asked me the most pertinent question. And that alone was sufficient to stop me from continuing in a sinful course of action—cold-blooded murder. The whole event was amazing!

So, did [I] honor [The Voice] as God or give thanks to him?²² No, I was too self-centered for that. I was more concerned about the black mark against my name as I worked to have a righteousness of my own that comes from the law.²³ I all but missed the righteousness that [had come] by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.²⁴ I couldn’t miss it entirely; it happened to me. But I thought it was a unique over-the-top experience due to the enormity of the circumstance rather than something normative. I was wrong—but perhaps not entirely wrong.

Though I believed none of it at the time, as I tried to be justified by the law I was severed from Christ, according to Paul, I had fallen away from grace.²⁵ Why did the Lord stop me from murdering my wife? At the time I thought it was for her benefit rather than mine (though I certainly enjoyed the benefit of not becoming a murderer). There was no condemnation in The Voice that questioned me—The Voice I obeyed without question apart from any command being uttered—but I was thoroughly chastened. I “knew” it was up to me to do better.

But where did that murderous intent come from in the first place? Even now it isn’t entirely clear to me.

Cold blooded murder isn’t mentioned in Paul’s list of the works of the flesh. I was many years then from understanding or receiving that Jesus said to the Jews who had believed (and continued to believe)²⁶ him:²⁷ You are of your father the devil, and your will (θέλετε, a 2^nd person plural form of the verb θέλω in the present tense and indicative mood) is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies [Table]. But because I tell the truth, you do not believe me.²⁸

Though I had begun to experience that strange schizophrenia of the conflict between the old and new self, I wasn’t yet ready to acknowledge them as anything more than Paul’s literary devices characterizing my behavior before I believed in Jesus and what I should be doing afterward (Ephesians 4:17-24 ESV).

Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds [Table]. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ!—assuming that²⁹ you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.

The phrase [you] were taught in him (KJV: have been taught by him) was ἐν αὐτῷ ἐδιδάχθητε in Greek. The preposition ἐν followed by the pronoun αὐτῷ in the dative case can be translated: “in, on, at, by, with, within” according to the Koine Greek Lexicon online. I favor “by Him” because the Holy Spirit brings me back here again and again to understand what and how I do (ποιέω in Greek). And I don’t experience preachers or Bible teachers preaching or teaching this very often. That may be an implicit bias of expository preaching.

The phrase τὸν παλαιὸν ἄνθρωπον (ESV: your old self; NET: the old man) only occurs in Ephesians 4:22 and Colossians 3:9. It was ὁ παλαιὸς ἡμῶν ἄνθρωπος (ESV: our old self; NET: our old man) in Romans 6:6. The phrase τὸν καινὸν ἄνθρωπον (ESV: the new self; NET: the new man) only occurs in Ephesians 4:24. The concept occurs again in Ephesians 2:15 as ἕνα καινὸν ἄνθρωπον (ESV/NET: one new man) and in Colossians 3:10 as τὸν νέον (ESV: the new self; NET: the new man; literally, “the new”), which connects this concept to Jesus’ discussion of new wine: Matthew 9:17; Mark 2:22; Luke 5:37-39.

If the strict expository preacher or teacher only considers them when addressing these few passages, the old and new man will appear less important than the emphasis the Lord places upon them: What is born of the flesh is flesh, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above.’³⁰…born, not of blood nor of the will of the flesh nor of the will of man, but of God.³¹

At any rate, the night I didn’t murder my wife, I didn’t believe that either existed. Both τὸν παλαιὸν ἄνθρωπον and τὸν καινὸν ἄνθρωπον were merely euphemisms for my works, admonitions to stop sinning and start doing righteousness, rather than something already accomplished by the grace of God in Jesus Christ—ready, available, already present for me to receive through faith.

So I proceeded: “I [had] said I loved her. The next morning I set out to make my word true, not unlike Jephthah. I copied Paul’s definition of love on a piece of paper”³² (1 Corinthians 13:4-8a NASB).

Love is patient, love is kind, it is not jealous; love does not brag, it is not arrogant. It does not act disgracefully, it does not seek its own benefit; it is not provoked, does not keep an account of a wrong suffered, it does not rejoice in unrighteousness, but rejoices with the truth; it keeps every confidence, it believes all things, hopes all things, endures all things.

Love never fails; [Table]

“I tacked it up on my bedroom wall by the door so I couldn’t leave that room without seeing it. I showed it to my wife. I promised her that this was my new law, that this is how I would love her.”³³ I did not write—You shall not murder³⁴—on a piece of paper and tack “it up on my bedroom wall by the door.” That is curious, given that I called love “my new law.” But Paul had written (Romans 13:10 NASB):

Love does no wrong to a neighbor; therefore love is the fulfillment of the Law.

Jesus was asked, “Teacher, which is the great commandment in the Law?”³⁵ (Matthew 22:37-40 NASB):

And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment [Table]. The second is like it, ‘You shall love your neighbor as yourself.’ Upon these two commandments hang the whole Law and the Prophets” [Table].³⁶

And it’s highly likely that I had heard “The Law of Love” taught and preached:

The concept of the “Law of Love” is a central tenet in Christian theology, emphasizing the importance of love as the fulfillment of God’s commandments. This principle is deeply rooted in both the Old and New Testaments and is considered the essence of Christian ethical teaching.

And frankly, I was a bit frustrated with “Paul’s understanding of law” (e.g., my misunderstanding of Paul’s understanding of law), thinking that it was what had gotten me into this mess in the first place.

Though I had copied Paul’s description of love verbatim from the NASB, what I understood was:

Thou shalt be patient, thou shalt be kind, thou shalt not be jealous; thou shalt not brag, thou shalt not be arrogant. Thou shalt not act disgracefully, thou shalt not seek thine own benefit; thou shalt not be provoked, thou shalt not keep an account of a wrong suffered, thou shalt not rejoice in unrighteousness, thou shalt rejoice with the truth; thou shalt keep every confidence, thou shalt believe all things, thou shalt hope all things, thou shalt endure all things.

Thou shalt never fail…

Even that may not have been too bad, if I had thought of these as God’s promises rather than as commandments. I did not. I thought of them as laws for me to obey. I set about being perfected by the flesh³⁷ with a vengeance. The troubling thing was: it worked!—sort of—my wife didn’t die. I wrote elsewhere:

Though such things are difficult to measure, I think it is fair to say that I did incrementally better at not sinning by trying to love like this rather than trying not to sin.³⁸

I reflected on my own experience with my wife. I was far from perfect loving like God by attempting to keep the definition of his love as if it were law. But my wife survived it. She wasn’t raped. Even after our divorce she thought of me as one of the kindest men she knew.³⁹

I’ll pick this up in another essay. Tables comparing Galatians 3:23; 3:29 and Ephesians 4:21 in the KJV and NET follow.

Galatians 3:23 (NET)	Galatians 3:23 (KJV)
Now before faith came we were held in custody under the law, being kept as prisoners until the coming faith would be revealed.	But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

Galatians 3:23 (NET Parallel Greek)	Galatians 3:23 (Stephanus Textus Receptus)	Galatians 3:23 (Byzantine Majority Text)
Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι	προ του δε ελθειν την πιστιν υπο νομον εφρουρουμεθα συγκεκλεισμενοι εις την μελλουσαν πιστιν αποκαλυφθηναι	προ του δε ελθειν την πιστιν υπο νομον εφρουρουμεθα συγκεκλεισμενοι εις την μελλουσαν πιστιν αποκαλυφθηναι

Galatians 3:29 (NET)	Galatians 3:29 (KJV)
And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise.	And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Galatians 3:29 (NET Parallel Greek)	Galatians 3:29 (Stephanus Textus Receptus)	Galatians 3:29 (Byzantine Majority Text)
εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατ᾿ ἐπαγγελίαν κληρονόμοι	ει δε υμεις χριστου αρα του αβρααμ σπερμα εστε και κατ επαγγελιαν κληρονομοι	ει δε υμεις χριστου αρα του αβρααμ σπερμα εστε και κατ επαγγελιαν κληρονομοι

Ephesians 4:21 (NET)	Ephesians 4:21 (KJV)
if indeed you heard about him and were taught in him, just as the truth is in Jesus.	If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:

Ephesians 4:21 (NET Parallel Greek)	Ephesians 4:21 (Stephanus Textus Receptus)	Ephesians 4:21 (Byzantine Majority Text)
εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ	ειγε αυτον ηκουσατε και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου	ειγε αυτον ηκουσατε και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου

Exploration, Part 8

Back to 3 John, Part 8

¹ Galatians 5:1a (ESV) Table

² Galatians 5:18 (ESV)

³ Galatians 3:2 (ESV)

⁴ Hebrews 11:6 (ESV)

⁵ Romans 5:20a (ESV)

⁶ Galatians 5:1b (ESV) Table

⁷ Romans 8:3b (ESV)

⁸ Romans 7:20 (ESV) Table

⁹ Romans 7:15 (ESV)

¹⁰ John 3:7 (NET)

¹¹ Romans 5:15-21 (ESV)

¹² Galatians 3:19a (ESV)

¹³ Galatians 3:21a (ESV)

¹⁴ Ephesians 4:24b (ESV)

¹⁵ The NET parallel Greek text and NA²⁸ had συγκλειόμενοι here, a present participle of συγκλείω, where the Stephanus Textus Receptus and Byzantine Majority Text had the participle συγκεκλεισμενοι (KJV: shut up) in the perfect tense.

¹⁶ Ephesians 4:22b (ESV)

¹⁷ Galatians 5:1a (ESV) Table

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και connecting these clauses. The NET parallel Greek text and NA²⁸ did not

¹⁹ Galatians 3:24-29 (ESV)

²⁰ Romans 7:18b (ESV) Table

²¹ Matthew 7:14 (ESV) Table

²² Romans 1:21b (ESV) Table

²³ Philippians 3:9b (ESV)

²⁴ Philippians 3:9c (ESV)

²⁵ Galatians 5:4 (ESV) Table

²⁶ The Greek words translated who had believed were τοὺς πεπιστευκότας, a participle of πιστεύω in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online. In other words, who had believed and continued in their faith rather than who had believed but did so no longer.

²⁷ John 8:31a (ESV)

²⁸ John 8:44, 45 (ESV)

²⁹ The NET parallel Greek text and NA²⁸ had εἴ γε (NET: if indeed) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: If so be that).

³⁰ John 3:6, 7 (NET)

³¹ John 1:13 (NET)

³² David’s Forgiveness, Part 6

³³ Ibid.

³⁴ Exodus 20:13 (ESV) Table

³⁵ Matthew 22:36 (NASB)

³⁶ See Jedidiah, Part 2 for tables comparing the Greek of Jesus’ quotations to that of the Septuagint

³⁷ Galatians 3:3b (ESV)

³⁸ Jedidiah, Part 2

³⁹ David’s Forgiveness, Part 6

Exploration, Part 6

Posted on January 13, 2025 by admin

Paul continued to describe the freedom for which Christ has set us free¹ (Galatians 5:18-21 ESV).

But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality (πορνεία), impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God [Table].

The Greek was: εἰ δὲ, But if, πνεύματι᾿, by the Spirit, ἄγεσθε, you are led. I want to pause here because I’ve misunderstood this clause while I thought walking by the Spirit was my work rather than a result of the freedom for which Christ has set us free; namely, the new man led by the Spirit of God.² I thought εἰ, if, cast doubt on the new man walking by the Spirit, which is embarrassing since I have sufficient philosophical background to recognize the antecedent of a conditional statement.

When Paul wrote εἰ δὲ, “But if,” ὃ οὐ θέλω, “that not I want,” [ἐγὼ] τοῦτο ποιῶ, “I this do” (ESV: Now if I do what I do not want³), it was not to cast doubt on a previously stated fact: For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.⁴ Rather, it was to highlight the consequent of that fact: it is no longer I who do it, but sin that dwells within me.⁵ Likewise, “But if by the Spirit you are led” does not cast doubt on the fact that the new man is led by the Spirit of God. Rather, it highlights the consequent of that fact: you are not under the law.⁶

The Greek was: οὐκ ἐστὲ ὑπὸ νόμον; literally, “not you are under (or, under the authority of) law.” The old man (τὸν παλαιὸν ἄνθρωπον), which belongs to your former manner of life and is corrupt through deceitful desires,⁷ ignores everything else that was written to pounce on this, saying, “O goody, now I can do whatever I want!” This is a perfect opportunity ἀποθέσθαι ὑμᾶς; literally, “to lay aside you,” κατὰ τὴν προτέραν ἀναστροφὴν, “in regard to the first (or, former) behavior (or, conduct, or, way of life),” τὸν παλαιὸν ἄνθρωπον, “the old man (or, human).”⁸ So, “to lay aside you in regard to the former way of life, the old man.”

Paul had already characterized the behavior, conduct or way of life of the old man as how Gentiles walk (Ephesians 4:17-19 ESV):

Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds [Table]. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

The translation you must…walk treats the verb περιπατεῖν as a 2^nd person plural form of περιπατέω in the imperative mood. It is actually an infinitive in the present tense: “to walk.” The plural pronoun ὑμᾶς precedes περιπατεῖν but is not the subject of this clause: ὑμᾶς is in the accusative case and is most likely the direct object of the verb περιπατεῖν. In Romans 16:25a (ESV) for instance, Now to him who is able to strengthen you, the phrase to strengthen you was ὑμᾶς στηρίξαι, an infinitive form of στηρίζω in the aorist tense (Interlinear Bible: you to strengthen). Granted, to walk you wouldn’t sound right in English, though it may be closer to the actual meaning. The Interlinear Bible rendered Ephesians 4:17, This therefore I say and testify in [the] Lord No longer [are] you to walk as also the Gentiles are walking in [the] futility of the mind of them. Here the verb of being [are] was added to make the English flow better.

I resist the idea, however, that Paul used ἐν κυρίῳ (in the Lord) like an oath to bolster his testifying. It seems more likely he testified that “in the Lord no longer [are] you to walk as also the Gentiles walk in futility of their minds” (νοὸς, a genitive singular form of νοῦς; e.g., “their own intention”). Whether Paul and the Holy Spirit intended this as a rule to obey or an outcome of [being] ἐν κυρίῳ may be an open question, but I favor the latter.

In the received text (Stephanus Textus Receptus and Byzantine Majority Text) the adjective λοιπα, a plural form of λοιπός, was interposed between the (τὰ) and Gentiles (ἔθνη) (KJV: the other Gentiles) [Table]. It is absent from the critical text (NET Parallel Greek and NA²⁸). The critical text enjoys the cachet of being closer to the original text, but the editors trust their methods enough to remove words, phrases and clauses from the received text. Textus Receptus Bibles online offers several opportunities to compare the received texts to the current version of the critical text.

I wondered if Paul would have called Gentiles the other Gentiles in this context. It implies that the Ephesians were also Gentiles despite his previous address to them: Paul, an apostle of Christ Jesus by the will of God, To the saints (τοῖς ἁγίοις) who are in Ephesus, and are faithful in Christ Jesus.⁹ I do not want you to be unaware, brothers, he wrote the Romans, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles¹⁰ (ἐν τοῖς λοιποῖς ἔθνεσιν). He had previously addressed them: To all those in Rome who are loved by God and called to be saints (κλητοῖς ἁγίοις).¹¹

The plural the Gentiles (τὰ ἔθνη) followed by the verb περιπατεῖ (ESV: do), a 3^rd person singular form of περιπατέω, seems to render the Gentiles of Ephesians 4:17 as something more conceptual than actual (plural Gentiles engaged in singular activity). This is not to say that there were no actual Gentiles who behaved as Paul described, but that Paul, when writing about actual Gentiles, was well aware of the variety of Gentile behaviors, including doing what the law requires (Romans 2:12-16 ESV).

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous (δίκαιοι, a form of δίκαιος) before God, but the doers of the law who will be justified (δικαιωθήσονται, a form of δικαιόω) [Table]. For when Gentiles (ἔθνη, a plural form of ἔθνος), who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law [Table]. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

So what concept do Paul’s conceptual Gentiles of Ephesians 4:17 embody? It is evident by what follows that they were the old man entangled in a yoke of slavery to sin. They were in the flesh.

The Walk (doing) of the Gentiles (Ephesians 4:18, 19 ESV)	The Works of the Flesh (Galatians 5:19-21a ESV)
They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.	Now the works of the flesh are evident: sexual immorality (πορνεία), impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these [Table].

But Gentiles were not without hope (Galatians 3:7-9 ESV):

Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify (δικαιοῖ, a form of δίκαιος) the Gentiles (τὰ ἔθνη) by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations (πάντα τὰ ἔθνη) be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.

The phrase οἱ ἐκ πίστεως occurs twice above: (v. 7) those of faith, and (v. 9) those who are of faith. These are the new man, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God;¹² the new self, created after the likeness of God in true righteousness and holiness;¹³ the saints who…are faithful in Christ Jesus;¹⁴ we who For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.¹⁵ As Jesus said to Nicodemus: Do not marvel that I said to you, ‘You must be born again’;¹⁶ literally, δεῖ, “it is necessary,” ὑμᾶς γεννηθῆναι, “you [plural] to be born,” ἄνωθεν, “from above” (e.g., by the Spirit of God).

The conceptual Gentiles Paul described had yet to receive¹⁷ The true light, which gives light to everyone.¹⁸ They had not yet believed in his name.¹⁹ But that is insufficient to invalidate Jesus’ promise to draw all to Himself. Christ redeemed us,²⁰ Paul wrote the Galatians, so that in Christ Jesus the blessing of Abraham might come to the Gentiles (τὰ ἔθνη), so that we might receive the promised Spirit through faith (διὰ τῆς πίστεως).²¹ So faith comes from hearing, and hearing through the word of Christ.²²

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.”

How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach²³ the good news!” [Table]²⁴

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.²⁵

The verb περιπατήσωμεν (ESV: we should walk), a 1^st person plural form of περιπατέω, is in the subjunctive mood and aorist tense. It follows the conjunction ἵνα (ESV: that). This is a purpose or result clause:

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.

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.²⁶

In other words, “we walk in” the good works, which God prepared beforehand, at some point in time undesignated by Paul’s statement of fact. I want to return again now to But if you are led by the Spirit, you are not under the law.²⁷

I hope it is clear that everyone born of Adam has an old man, enslaved to the flesh, pursuing its desires. That is who you are before you turn to faith in Christ. I hope it is clear how to become a new man born of the Spirit of God and led by the Spirit of God by changing your mind about Jesus (μετάνοια) and believing Him. I hope it is clear that He wants this for you and is drawing you to Himself. I’ll continue to consider what Paul meant by ὑπὸ νόμον (ESV: under the law).

He wrote elsewhere (Romans 7:1-6 ESV):

Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding (κυριεύει, a form of κυριεύω) on a person only as long as he lives? For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members lo bear fruit for death. But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

I’ll focus first on a married woman. The Greek was: ἡ γὰρ, For a, ὕπανδρος γυνὴ, married woman. Yes, ὕπανδρος can mean married, but in this context it may be more appropriate to understand it as: “For a subject-to-the-authority-of-a-husband woman,” or “For an under-a-man’s-authority woman.” The Greek continued: τῷ ζῶντι ἀνδρὶ, “by the life of husband (or, of man),” δέδεται νόμῳ, is bound by law. The ESV translation of δέδεται, is bound, sounds right if this were a passive form of δέω. The Koine Greek Lexicon actually lists a richer meaning for the middle/passive voice: “to lack, miss, stand in need of a person or thing; to be less, short (e.g., Quadratus says, “19½ years” as “20 years less 6 months”); to be in want or need; to be necessary; to ask for a thing from a person; to plead, pray, beseech, beg.” In other words, “For a subject-to-the-authority-of-a-husband woman by the life of husband stands in need by law.”

Paul may have had a very specific “subject-to-the-authority-of-a-husband woman” in mind here. Peter had held up Sarah as an example for wives (γυναῖκες): as Sarah obeyed Abraham, calling him lord, he wrote.²⁸ Her story serves to illustrate Paul’s point (Genesis 12:11-13 ESV).

When [Abram] was about to enter Egypt, he said to Sarai his wife, “I know that you are a woman beautiful in appearance [Table], and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live [Table]. Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake” [Table].

Paul continued (Romans 7:3a ESV):

Accordingly, she will be called an adulteress if she lives (γένηται, a form of γίνομαι) with another man while her husband is alive.

Sarai apparently obeyed Abram without protest as events transpired according to his word (Genesis 12:14-16a ESV).

When Abram entered Egypt, the Egyptians saw that the woman was very beautiful [Table]. And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house [Table]. And for her sake he dealt well with Abram… [Table]

Paul had already explained why Sarai wouldn’t be called an adulteress (Romans 5:12, 13 ESV):

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law.

My point (and Paul’s possibly) is that obeying the law of her husband Abram made it impossible for Sarai to obey the law, which came 430 years afterward:²⁹ “You shall not commit adultery.”³⁰ In other words, under the law of her husband Sarai was like Those who are in the flesh [who] cannot please God.³¹ But if her husband dies, Paul continued, she is free from that law (ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου), and if she marries another man she is not an adulteress.³²

By all appearances, Abram didn’t free Sarai by dying. The story of Abram/Abraham and Sarai/Sarah is about God’s faithfulness to them, growing their faith in Him (and their faithfulness to Him) by his own love and grace throughout their lives (before the law was given). The writer of Hebrews summarized the outcome of Abraham’s faith (Hebrews 11:17-19 ESV):

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.

So I assume that in the end Sarah was released from Abram’s fearful and Abraham’s prejudiced commandment, and that she, too, was enabled to live faithfully, both to her husband and to God. None of this is to say that the response Sarai/Sarah had to the predicament Abram/Abraham put her in isn’t endearing, romantic and sexy to the heart of man. It is to say that what is endearing, romantic or sexy to the heart of man is not necessarily, for those reasons alone, synonymous with the righteousness of God, the gift of righteousness.

Likewise, my brothers, Paul continued, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.³³ By all appearances, the plural you (ὑμεῖς), to whom Paul wrote, didn’t die. He expected them to be alive to hear or to read his letter, in which was already written (Romans 6:6-11 ESV):

We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος, aka our old man) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved (δουλεύειν) to sin. For one who has died has been set free (δεδικαίωται, a form of δικαιόω) from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus [Table].

The phrase you…must consider yourselves was ὑμεῖς λογίζεσθε ἑαυτοὺς. It is clearly a truth to believe rather than a work to achieve. The work was accomplished by Christ: all of us who have been baptized into Christ Jesus were baptized into his death³⁴…the life he lives he lives to God. So you also…consider yourselves dead to sin and alive to God in Christ Jesus [Table].³⁵ Translating λογίζεσθε as an imperative form of λογίζομαι rather than as a statement of fact in the indicative mood was unnecessary. And λογίζεσθε is the only 2^nd person plural form of λογίζομαι in the present tense listed in the Koine Greek Lexicon online.

Once the old self has been crucified with Christ, you (ὑμεῖς), the new self, created after the likeness of God in true righteousness and holiness,³⁶ also have died to the law through the body of Christ³⁷ and are free to serve in the new way of the Spirit and not in the old way of the written code.³⁸ For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³⁹

For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death.⁴⁰ The Greek was: ὅτε γὰρ, “For when,” ἦμεν, “we were,” ἐν τῇ σαρκί, “in the flesh,” τὰ παθήματα τῶν ἁμαρτιῶν, “the sufferings (or misfortunes, or passions) of sin,” τὰ διὰ τοῦ νόμου, “through the law,” ἐνηργεῖτο, “were continually⁴¹ active.” This is what Paul meant by the phrase under the law⁴² (ὑπὸ νόμον). For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.⁴³

This knowledge is more than an intellectual awareness of sin, specified by law as that which is unlawful (Romans 7:7-13 ESV).

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.

Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table].

But if you are led by the Spirit, Paul explained another of the better promises of the new covenant, you are not under the law.⁴⁴ Why then the law?⁴⁵ he asked. I’ll pick this up in another essay.

According to a note (14) in the NET, Paul quoted from Joel 2:32 in Romans 10:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 10:13 (NET Parallel Greek)	Joel 2:32a (Septuagint BLB) Table	Joel 3:5a (Septuagint Elpenor)
πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται	καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται	καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται
Romans 10:13 (NET)	Joel 2:32a (NETS)	Joel 3:5a (English Elpenor)
For everyone who calls on the name of the Lord will be saved.	And it shall be, everyone who calls on the name of the Lord shall be saved,	And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved:

According to a note (18) in the NET, Paul quoted from Isaiah 52:7 and Nahum 1:15 in Romans 10:15. Tables comparing the Greek of Paul’s quotation from the critical text and the received text with that of the Septuagint follow.

Romans 10:15b (NET Parallel Greek)	Isaiah 52:27a (Septuagint BLB) Table	Isaiah 52:27a (Septuagint Elpenor)
ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά	ὡς ὥρα ἐπὶ τῶν ὀρέων ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης ὡς εὐαγγελιζόμενος ἀγαθά	ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά
Romans 10:15b (NET)	Isaiah 52:27a (NETS)	Isaiah 52:27a (English Elpenor)
“How timely is the arrival of those who proclaim the good news.”	like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (Stephanus Textus Receptus)	Isaiah 52:27a (Septuagint BLB) Table	Isaiah 52:27a (Septuagint Elpenor)
ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα	ὡς ὥρα ἐπὶ τῶν ὀρέων ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης ὡς εὐαγγελιζόμενος ἀγαθά	ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά
Romans 10:15b (KJV)	Isaiah 52:27a (NETS)	Isaiah 52:27a (English Elpenor)
How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!	like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (NET Parallel Greek)	Nahum 1:15a (Septuagint BLB)	Nahum 2:1a (Septuagint Elpenor)
ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά	ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην	ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην
Romans 10:15b (NET)	Nahum 1:15a (NETS)	Nahum 2:1a (English Elpenor)
“How timely is the arrival of those who proclaim the good news.”	Behold, on the mountains are the feet of one who brings good tidings and who announces peace.	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (Stephanus Textus Receptus)	Nahum 1:15a (Septuagint BLB)	Nahum 2:1a (Septuagint Elpenor)
ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα	ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην	ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην
Romans 10:15b (KJV)	Nahum 1:15a (NETS)	Nahum 2:1a (English Elpenor)
How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!	Behold, on the mountains are the feet of one who brings good tidings and who announces peace.	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

A table comparing Nahum 1:15 in the Tanakh, KJV and NET, and a table comparing the Greek of Nahum 1:15 in the Septuagint (BLB and Elpenor) follow.

Nahum 1:15 (Tanakh)	Nahum 1:15 (KJV)	Nahum 1:15 (NET)
Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.	Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.	Look! A herald is running on the mountains! A messenger is proclaiming deliverance: “Celebrate your sacred festivals, O Judah! Fulfill your sacred vows to praise God! For never again will the wicked Assyrians invade you; they have been completely destroyed.”

Nahum 1:15 (Septuagint BLB)	Nahum 2:1 (Septuagint Elpenor)
ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην ἑόρταζε Ιουδα τὰς ἑορτάς σου ἀπόδος τὰς εὐχάς σου διότι οὐ μὴ προσθήσωσιν ἔτι τοῦ διελθεῖν διὰ σοῦ εἰς παλαίωσιν συντετέλεσται ἐξῆρται	ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην· ἑόρταζε, ᾿Ιούδα, τὰς ἑορτάς σου, ἀπόδος τὰς εὐχάς σου, διότι οὐ μὴ προσθήσωσιν ἔτι τοῦ διελθεῖν διὰ σοῦ εἰς παλαίωσιν. – Συντετέλεσται, ἐξῇρται
Nahum 1:15 (NETS)	Nahum 2:1 (English Elpenor)
Behold, on the mountains are the feet of one who brings good tidings and who announces peace. Celebrate your feasts, O Ioudas; pay your vows, for they shall not add any longer to pass on to becoming old.	Behold upon the mountains the feet of him that brings glad tidings, and publishes peace! O Juda, keep thy feasts, pay thy vows: for they shall no more pass through thee to [thy] decay. It is all over with him, he has been removed,

Exploration, Part 7

Back to Romans, Part 20

¹ Galatians 5:1a (ESV) Table

² Exploration, Part 5

³ Romans 7:20a (ESV) Table

⁴ Romans 7:15 (ESV)

⁵ Romans 7:20b (ESV) Table

⁶ Galatians 5:18b (ESV)

⁷ Ephesians 4:22b (ESV)

⁸ Ephesians 4:22a (NA²⁸)

⁹ Ephesians 1:1 (ESV)

¹⁰ Romans 1:13 (ESV)

¹¹ Romans 1:7a (ESV)

¹² John 1:13 (ESV)

¹³ Ephesians 4:24b (ESV)

¹⁴ Ephesians 1:1b (ESV)

¹⁵ Galatians 5:1 (EXP1) Table

¹⁶ John 3:7 (ESV) Here, again in Greek ὑμᾶς γεννηθῆναι: the plural accusative you is most likely the direct object of the passive infinitive verb to be born, but “it is necessary to be born you from above” would be very awkward in English. “It is necessary [for] you to be born from above” might suffice.

¹⁷ John 1:12a (ESV)

¹⁸ John 1:9a (ESV)

¹⁹ John 1:12b (ESV)

²⁰ Galatians 3:13a (ESV) Table

²¹ Galatians 3:14 (ESV)

²² Romans 10:17 (ESV) Table

²³ The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) here. The NET parallel Greek text and NA²⁸ did not.

²⁴ Romans 10:12-17 (ESV)

²⁵ Ephesians 2:8-10 (ESV)

²⁶ From Verbal Moods: Subjunctive Mood and Verb Tenses: Aorist Tense respectively, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

²⁷ Galatians 5:18 (ESV)

²⁸ 1 Peter 3:6a (ESV)

²⁹ Galatians 3:17a (ESV) Table I was curious how Hammurabi’s Code of Laws dealt with a wife’s adultery: “143. If she has committed adultery, then she shall be executed by being thrown into the water.” Then I was curious if there were any further developments in the dating of Hammurabi’s reign relative to the life of Abraham, and came across the following: “For many years, Abraham was believed to have lived at the same time as Hammurabi, king of Babylon. Later scholars would date Abraham to the period shortly before the reign of Hammurabi. However, the result of recent research is that the chronology of the ancient world is being redated. Hammurabi now appears to be a near contemporary of Moses instead of Abraham” (From “Abraham and the Chronology of Ancient Mesopotamia” by Matt McClellan in Answers Research Journal online.) This is a surprising enough conclusion that I remain a little skeptical, but I’ll continue to consider the evidence as I hear more about it.

³⁰ Exodus 20:14 (ESV) Table

³¹ Romans 8:8 (ESV)

³² Romans 7:3b (ESV)

³³ Romans 7:4 (ESV)

³⁴ Romans 6:3b (ESV)

³⁵ Romans 6:10b, 11 (ESV)

³⁶ Ephesians 4:24b (ESV)

³⁷ Romans 7:4a (ESV)

³⁸ Romans 7:6b (ESV)

³⁹ Galatians 5:1 (EXP1) Table

⁴⁰ Romans 7:5 (ESV)

⁴¹ “The imperfect tense shows continuous or linear type of action just like the present tense. It always indicates an action continually or repeatedly happening in past time. It portrays the action as going on for some extended period of time in the past.” From Verb Tenses: Imperfect Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁴² Galatians 5:18b (ESV)

⁴³ Romans 3:20 (ESV)

⁴⁴ Galatians 5:18 (ESV)

⁴⁵ Galatians 3:19a (ESV)

Exploration, Part 5

Posted on December 30, 2024 by admin

Paul continued to describe the freedom for which Christ has set us free¹ (Galatians 5:16 ESV).

But I say, walk by the Spirit, and you will not gratify the desires of the flesh.

But I say (Λέγω δέ) by the Spirit (πνεύματι᾿) walk (περιπατεῖτε) is nearer the actual word order. There is a choice here, too: περιπατεῖτε might be understood as an imperative form of περιπατέω, or as a statement of fact in the indicative mood, “But I say, by the Spirit you walk.” The ESV translators chose the imperative—walk by the Spirit—and so have I up to this moment.

Though the general trend of my life since I turned Paul’s definition of love into rules for me to obey has been to abandon the laws of Paul for faith in Jesus Christ, I haven’t trusted Him with this. Why not? I wonder, now that For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.² Now that I’m hearing this as his work rather than mine.

Is there any other reason to believe that Paul wrote foolish Galatians, saying, “But I say, by the Spirit you walk”? To Romans he wrote (Romans 8:3-9 ESV):

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk (περιπατοῦσιν, another form of περιπατέω) not according to the flesh but according to the Spirit. For those who live (ὄντες, a present participle of εἰμί) according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are (ὄντες, a present participle of εἰμί) in the flesh (ἐν σαρκὶ) cannot please God.

You, however, are not in the flesh (οὐκ ἐστὲ ἐν σαρκὶ) but in the Spirit (ἐν πνεύματι), if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong (ἔστιν, another form of εἰμί) to him³ [Table].

Paul didn’t even hint that the foolish Galatians did not belong to Christ. He called them my little children, for whom I am again in the anguish of childbirth until Christ is formed in you!⁴ And he added, I wish I could be present with you now and change my tone, for I am perplexed (ἀποροῦμαι, a form of ἀπορέω) about you.⁵ And here to the Romans it’s quite clear he was describing truths to believe rather than works to achieve, the better promises of the new covenant.

It occurred to me that I could put this to rest, perhaps, if Paul and the Holy Spirit had another word choice that was exclusively in the indicative mood. But περιπατεῖτε is the only 2^nd person plural form of περιπατέω in the present tense and the active voice listed in the Koine Greek Lexicon online. I’ll reexamine all my choices and assumptions so far.

Galatians 5:1
My first assumption is that the foolish Galatians, you, are included in For our freedom Christ has us set free⁶ as opposed to being excluded from that freedom. This assumption is confirmed later: For you to freedom were called, brothers.⁷ This eliminates the possibility that Paul was describing an elitist Pauline party to which foolish Galatians could belong by following the rules of Saint Paul as opposed to the rules of some other unnamed saint heading up some other elitist party. Such elitist parties were associated with the jealousy and strife of the flesh (1 Corinthians 3:1-8 ESV):

But I, brothers, could not address you as spiritual people, but as people of the flesh, as infants in Christ. I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready [Table], for you are still of the flesh (σαρκικοί, a form of σαρκικός). For while there is jealousy and strife among you, are you not of the flesh (σαρκικοί, a form of σαρκικός) and behaving only in a human way? For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human?

What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth [Table]. So neither he who plants nor he who waters is anything, but only God who gives the growth.

There is one other 2^nd person plural form of στήκω listed in the Koine Greek Lexicon in the present tense and active voice: στήκητε in the subjunctive mood. None of the 2^nd person plural forms listed is exclusively in the indicative or imperative mood. Perhaps the ESV translation of στήκετε (stand firm rather than “you must stand firm”) was intended to be vague enough to let the reader choose between the indicative and imperative moods. My ear, attuned by my background, hears it as a command. My own you stand firm may still sound imperative to some, so I’ll consider the implications.

“The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”⁸ Understanding στήκετε in the imperative mood casts the freedom for which Christ has set us free⁹ as aspirational: If I aspire to the freedom for which Christ has set us free, then I must “perform a certain action,” stand firm.

There was a time when I thought Christ’s death on the cross was mostly aspirational. Since Christ died for my sins I should do A, B, C, etc. and refrain from doing X, Y, Z, etc. The forgiveness of sins was a possible exception, but as Jesus asked rhetorically, which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?¹⁰ The general trend of my growing faith since that time has been that the death of the Lord Jesus Christ is more instrumental than aspirational.

Paul described the Lord’s death as one of the better promises of the new covenant in Christ (Romans 6:1-6 ESV).

What shall we say then? Are we to continue in sin that grace may abound? [Table] By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that (ἵνα), just as Christ was raised from the dead by the glory of the Father, we too might walk (περιπατήσωμεν, another form of περιπατέω)¹¹ in newness of life.

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος; aka our old man) was crucified with him in order that the body of sin might be brought to nothing (καταργηθῇ, a form of καταργέω), so that we would no longer be enslaved (δουλεύειν, the present infinitive of δουλεύω) to sin.

“The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”¹² Understanding στήκετε in the indicative mood casts the freedom for which Christ has set us free¹³ as instrumental: the freedom for which Christ has set us free is the means by which I stand firm through faith. For our freedom Christ has us set free; therefore you stand firm.¹⁴

The verb ἐνέχεσθε is a 2^nd person plural form of ἐνέχω in the present tense and imperative mood: do not submit again to a yoke of slavery.¹⁵ So again, if I aspire to the freedom for which Christ has set us free, then I must “perform a certain action,” do not submit again. Once I understand Christ’s freedom as instrumental, however, I hear the middle/passive verb ἐνέχεσθε as another outcome of that freedom: and cannot entangle yourselves in a yoke of slavery again.¹⁶ The yoke of slavery is the flesh (the body of sin…brought to nothing) along with its consequent faith and those actions that follow from faith in the flesh (Galatians 3:1-3 ESV):

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified [Table]. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

Galatians 5:13
For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.¹⁷ By translating μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί (only not the freedom unto an opportunity for the flesh [EXP4]) as Only do not use your freedom as an opportunity for the flesh casts Christ’s freedom as aspirational: if I aspire to the freedom for which Christ has set us free, then I must “perform a certain action”: do not use your freedom as an opportunity for the flesh. There were no Greek verbs in the imperative mood in the phrase “only not the freedom unto an opportunity for the flesh.” There were no verbs at all.

The verb δουλεύετε, was the only 2^nd person plural form of δουλεύω in the present tense listed in the Koine Greek Lexicon: δουλεύσετε in the future tense is in the indicative mood exclusively and δουλεύσατε in the aorist tense is exclusively imperative. If the translation serve was intended to be understood as an imperative, it casts Christ’s freedom as aspirational. So, here again, if I aspire to the freedom for which Christ has set us free, then I must “perform a certain action,” through love serve one another.

Beyond that, however, Only do not use your freedom as an opportunity for the flesh, but through love serve one another casts Christ’s freedom as something potentially dangerous which I must defend myself against by my works: 1) stand firm, 2) do not submit again to a yoke of slavery, 3) do not use your freedom as an opportunity for the flesh, but 4) through love serve one another. Here again, understanding δουλεύετε as a statement of fact in the indicative mood—but through love you serve one another¹⁸—casts Christ’s freedom as instrumental, the source of the love through which we serve one another.

Galatians 5:16
If But I say, walk by the Spirit was designating περιπατεῖτε as the imperative form of περιπατέω, it casts Christ’s freedom as aspirational. If I aspire to the freedom for which Christ has set us free, then I must “perform a certain action,” I must walk by the Spirit. And here again, understanding περιπατεῖτε as a statement of fact in the indicative mood—“But I say, by the Spirit you walk”—casts Christ’s freedom as instrumental to—the “cause-in-fact” of—walking by the Spirit.

Why did I balk at this? It was my understanding of the conjoined clause (Galatians 5:16b ESV):

and you will not gratify the desires of the flesh.

The Greek was καὶ, “and,” ἐπιθυμίαν, “desire,” σαρκὸς, “of flesh,” οὐ μὴ, “never,” τελέσητε, “accomplish”: “But I say, by the Spirit you walk and desire of flesh never accomplish.” The phrase οὐ μὴ τελέσητε is called a subjunctive of emphatic negation. I was so taken with this, I turned Paul’s words into a conditional statement:

If I walk by the Spirit, I will never under any circumstance imaginable complete the desire of flesh.

Now I question whether that maneuver could be considered rightly handling the word of truth.¹⁹ The following table compares Galatians 5:16 to an actual conditional statement:

Galatians 5:16 (NET Parallel Greek)	Romans 7:20 (NET Parallel Greek) Table
Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε	εἰ δὲ ὃ οὐ θέλω [ἐγὼ] τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία
Galatians 5:16 (ESV)	Romans 7:20 (ESV)
But I say, walk by the Spirit, and you will not gratify the desires of the flesh.	Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

The Greek conjunction εἰ, if, does not occur in Galatians 5:16. Paul and the Holy Spirit did not make this a conditional (if this, then that) statement. I did, hoping to find some barometer that would help me accomplish my work of walking by the Spirit: “You must walk by the Spirit” is the meaning of πνεύματι περιπατεῖτε when περιπατεῖτε is understood as an imperative. “Walking by the Spirit is a skill or knack that is trickier to learn by trial-and-error than sound no trumpet,²⁰ so that your giving may be in secret,”²¹ I wrote elsewhere.

Looking back now it seems clear that calling walk by the Spirit a “knack” was a tacit admission that I had no clue how “to carry out or perform” it as an “action.”²² Calling it a “knack that is trickier to learn by trial-and-error” barely masked my frustration with that ignorance. But my biggest frustration was the nagging question: “Why, knowing what I know about walking by the Spirit, do I ever walk according to the flesh?”

I had forgotten Paul’s sagacity regarding my identity vis-à-vis sin: Now if I do what I do not want (ὃ οὐ θέλω), it is no longer I who do it, but sin that dwells within me.²³ Maybe I hadn’t forgotten it completely. I recalled that if sin that dwells within me was completing “the desire of flesh” that was synonymous with walking by the flesh. I was not recalling, however, how sin gained that advantage over me as I made walk by the Spirit a rule for me to obey: But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness.²⁴

There is the answer to my nagging question, “Why, knowing what I know about walking by the Spirit, do I ever walk according to the flesh?” I attempted to have a righteousness of my own that comes from the law²⁵—walk by the Spirit as “a certain action” I must “perform”—playing into sin’s power—the power of sin is the law²⁶—to deceive—For sin, seizing an opportunity through the commandment, deceived me.²⁷ The solution is to hear περιπατεῖτε as a statement of fact in the indicative mood—But I say, by the Spirit you walk and the desire of flesh you never accomplish²⁸—as a truth to believe rather than a work to achieve. As Paul concluded: But thanks be to God, who gives (διδόντι, a present participle of δίδωμι) us the victory through our Lord Jesus Christ.²⁹

Paul continued (Galatians 5:17 ESV [Table])

For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.

The Greek was: ἡ γὰρ σὰρξ, “For the flesh,” ἐπιθυμεῖ, “desires”: “For the flesh desires.” The verb ἐπιθυμεῖ is a 3^rd person singular form of ἐπιθυμέω in the present tense, active voice and indicative mood. It is a statement of fact and a clear reference to your old self (τὸν παλαιὸν ἄνθρωπον; aka the old man), which belongs to your former manner of life and is corrupt through deceitful desires.³⁰

Next came: κατὰ τοῦ πνεύματος, “against the Spirit’s [desires].” The genitive τοῦ πνεύματος helps unravel why the ESV translators transformed the verb ἐπιθυμεῖ into a noun with a verb of being (ESV: the desires…are) and ἡ…σὰρξ in the nominative case into a genitive prepositional phrase: of the flesh. “For the flesh desires against the Spirit’s [desires]” is awkward in English, though the point is well-taken.

In the next clause the verb ἐπιθυμεῖ is implied: τὸ δὲ πνεῦμα, “and the Spirit,” κατὰ τῆς σαρκός, “against the flesh’s [desires].” So, “For the flesh desires against the Spirit’s [desires] and the Spirit against the flesh’s [desires].”

And the next clause: ταῦτα γὰρ, for these (the Spirit and the flesh), ἀλλήλοις, each other, ἀντίκειται, “oppose,” ἵνα, “so that,” μὴ ἃ ἐὰν θέλητε ταῦτα, “not that if you may want these” (e.g., want what the flesh desires), ποιῆτε, “you may do.” So, for these each other “oppose so that not that if you may want these you may do.”

I completely misunderstood for these are opposed to each other, to keep you from doing the things you want to do in English as a standoff between the Spirit and the flesh. The Greek says that even if I want to do what the flesh desires I cannot do it: for it is God who works in you, both to will (τὸ θέλειν) and to work (καὶ τὸ ἐνεργεῖν) for his good pleasure.³¹

In other words, the freedom (Τῇ ἐλευθερίᾳ) for which Christ has set us free³² is nothing less than the new self (τὸν καινὸν ἄνθρωπον; aka the new man), created after the likeness of God in true righteousness and holiness³³ led by the indwelling Holy Spirit: Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (ἐλευθερία).³⁴ The flesh is not even remotely comparable in power to the Spirit of God.

Anyone who does not have the Spirit of Christ does not belong to him,³⁵ Paul wrote. The Greek—εἰ δέ, “But if” or “And if,” τις, “anyone,” πνεῦμα Χριστοῦ, “Christ’s Spirit,” οὐκ ἔχει, “not have”—seems more hypothetical (Acts 19:1-7) than the ESV translation. The Greek continues: οὗτος οὐκ ἔστιν αὐτοῦ; literally, “this not is of Him.”

In the NET οὗτος was translated this person. Both translations derive the verb belong from the pronoun αὐτοῦ in the genitive case but there is no form of the verb ἀνήκω in this clause. I take “But if anyone Christ’s Spirit not have, this not is of Him” more openly than belonging to an elitist party. He wants us to have his Spirit. He wants us to know Him and abide in Him. The Lord is not slow to fulfill his promise as some count slowness, Peter wrote, but is patient toward you, not wishing that any should perish, but that all should reach repentance.³⁶

The Greek words translated not wishing were μὴ βουλόμενος, a form of βούλομαι. According to the Koine Greek Lexicon this means: “The Lord refuses” or “He is not consenting,” τινας, “some,” ἀπολέσθαι, an infinitive form of the verb ἀπόλλυμι in the middle voice, “to be destroyed, ruined; to perish, die; to be lost.” And this was contrasted with: ἀλλὰ πάντας, “but all,” εἰς μετάνοιαν, “unto repentance,” χωρῆσαι, a form of χωρέω. And here there is a choice to be made.

The ESV translation should reach (coupled with not wishing for μὴ βουλόμενος) indicates the optative mood, a 3^rd person singular form of χωρέω. “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.”³⁷ I will point out, however, that πάντας (all) is plural and χωρῆσαι is the only aorist infinitive listed in the Koine Greek Lexicon. As an infinitive verb in the aorist tense and active voice χωρῆσαι means: “to make room, give way, withdraw; to be spacious; to go, go out, go away, reach (e.g., the report reached us); to be in motion, go forward, make progress; to have room for, hold, contain; to grasp (mentally), understand, accept; to turn out (in a certain way at the end); to move far and wide.” In other words, “but all unto repentance to reach.”

Accepting χωρῆσαι as an infinitive form of the verb χωρέω agrees with the Lord’s current judgment (John 12:31, 32 ESV):

Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.

How do we respond to such grace? I heard a Christmas sermon as I wrote this essay that reminded me of Mary. There was nothing she could, or even should, do to become pregnant with the Son of God—just as there is nothing we can do to form Christ in us—except believe. Her faith can be ours as well: Behold, I am the servant of the Lord; let it be to me according to your word.³⁸

Exploration, Part 6

Back to Exploration, Part 9

Back to 3 John

Back to Exploration, Part 11

Back to 3 John, Part 5

Back to Exploration, Part 16

¹ Galatians 5:1a (ESV) Table

² Galatians 5:1 (EXP1) Table

³ The Greek is οὗτος οὐκ ἔστιν αὐτοῦ; literally, “This not is of him.”

⁴ Galatians 4:19 (ESV) Table

⁵ Galatians 4:20 (ESV)

⁶ Galatians 5:1a (EXP1) Table

⁷ Galatians 5:13a (EXP4)

⁸ Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek

⁹ Galatians 5:1a (ESV) Table

¹⁰ Matthew 9:5 (ESV) Table

¹¹ The verb περιπατήσωμεν is a form of περιπατέω in the aorist tense and subjunctive mood following the conjunction ἵνα. This a purpose or result clause: “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.” In other words, walking in newness of life “is a definite outcome that will happen as a result of” being buried with him by baptism into death, just as Christ was raised from the dead by the glory of the Father.

¹² Verbal Moods: Indicative Mood, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek

¹³ Galatians 5:1a (ESV) Table

¹⁴ Galatians 5:1a (EXP1) Table

¹⁵ Galatians 5:1b (ESV) Table

¹⁶ Galatians 5:1b (EXP1) Table

¹⁷ Galatians 5:13 (ESV)

¹⁸ Galatians 5:13c (EXP4)

¹⁹ 2 Timothy 2:15 (ESV)

²⁰ Matthew 6:2 (ESV)

²¹ Matthew 6:4 (ESV) Table

²² “The imperative mood is a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.” From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

²³ Romans 7:20 (ESV) Table

²⁴ Romans 7:8a (ESV)

²⁵ Philippians 3:9b (ESV)

²⁶ 1 Corinthians 15:56b (ESV)

²⁷ Romans 7:11a (ESV)

²⁸ Galatians 5:16 (EXP5)

²⁹ 1 Corinthians 15:57 (ESV)

³⁰ Ephesians 4:22b (ESV)

³¹ Philippians 2:13 (ESV) Table

³² Galatians 5:1a (ESV) Table

³³ Ephesians 4:24b (ESV)

³⁴ 2 Corinthians 3:17 (ESV) Table

³⁵ Romans 8:9b (ESV) Table

³⁶ 2 Peter 3:9 (ESV) Table

³⁷ Verbal Moods: Optative Mood, from Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³⁸ Luke 1:38a (ESV)

Exploration, Part 4

Posted on December 14, 2024 by admin

Paul returned to the freedom for which Christ has set us free¹ (Galatians 5:13-15 ESV).

For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another [Table].

For you (ὑμεῖς γὰρ) to freedom (ἐπ᾿ ἐλευθερίᾳ) were called (ἐκλήθητε), brothers (ἀδελφοί). A rule follows in the ESV: Only do not use your freedom as an opportunity for the flesh.² The Greek words translated for the flesh were τῇ σαρκί, a form of the noun σάρξ in the dative case. This usage of τῇ σαρκί is equivalent to others (Romans 7:5, 18 ESV).

For while we were living in the flesh (ἐν τῇ σαρκί), our sinful passions, aroused by the law, were at work in our members to bear fruit for death.

For I know that nothing good dwells in me, that is, in my flesh (ἐν τῇ σαρκί μου). For I have the desire to do what is right, but not the ability to carry it out.

These occurrences of the flesh (τῇ σαρκί) or my flesh (τῇ σαρκί μου) are synonymous with your old self (τὸν παλαιὸν ἄνθρωπον, aka the old man), which belongs to your former manner of life and is corrupt through deceitful desires,³ the holding cell, if you will, to which God in Christ has condemned sin until the final judgment (Romans 8:3, 4 ESV):

For God has done what the law, weakened by the flesh (διὰ τῆς σαρκός, another form of σάρξ), could not do. By sending his own Son in the likeness of sinful flesh (ἐν ὁμοιώματι σαρκὸς ἁμαρτίας) and for sin, he condemned sin in the flesh (ἐν τῇ σαρκί), in order that (ἵνα) the righteous requirement of the law might be fulfilled (πληρωθῇ, an aorist subjunctive form of πληρόω) in us, who walk not according to the flesh (μὴ κατὰ σάρκα, another form of σάρξ) but according to the Spirit.

This particular law of Paul—Only do not use your freedom—is considerably more difficult to find in the Greek text than stand firm⁴ or do not submit again to a yoke of slavery.⁵ The Greek was μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί; literally, “only not the freedom unto an opportunity for the flesh.” First, and most obvious, there is no form of the verb χράω,⁶ do…use, in this clause: “to supply, furnish on request, lend; to use (someone or something); to put at someone else’s disposal for long-term use or service; to employ, make use of, experience; to act, proceed, take steps (to do something); to treat (someone in a certain way); to conform; to have intimate dealings with.” Second, the rule—Only do not use your freedom as an opportunity for the flesh—implies that the freedom for which Christ has set us free⁷ is an opportunity for the flesh, the very thing the Greek text stated that it is not!

One hears the reasoning of the old man here, the reasoning of sin condemned…in the flesh, that I call the religious mind:

It is I who must save Jesus from his feckless blundering. As he leads me into temptation with freedom that is an opportunity for the flesh, I must deliver myself from evil by standing firm, by not submitting again to a yoke of slavery, and by not using his freedom as an opportunity for the flesh.

Though following after the flesh like this (masquerading as the religious mind) might sound like it leads to righteousness, it only reinforces one’s habit of following after the flesh and leads to sin: You are severed from Christ, you who would be justified by the law; you have fallen away from grace.⁸ Paul had already asked the foolish Galatians rhetorically (Galatians 3:3 ESV):

Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh (σαρκὶ, a form of σάρξ)?

I’ll avoid quoting the ESV translation of Galatians 5:13 in these essays. Instead, I have: For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh,⁹ but through love serve one another.¹⁰ The Greek was ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. The ESV translators understood δουλεύετε in the imperative mood, serve, keeping to the laws of Paul. I’ll cling to the better promises of Jesus’ new covenant—For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again¹¹—preferring the factual statement of the indicative mood (Galatians 5:13 EXP4):

For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.

In other words, any “freedom” that becomes an opportunity for the flesh is not the freedom to which Christ has called you. His freedom prompts you through love to serve one another. If one is hell-bent on making a rule out of it, the rule is “Don’t think an opportunity for the flesh is the freedom to which Christ has called us.” But Paul wasn’t making rules here for you to obey: For if a law had been given that could give life, he wrote the foolish Galatians, then righteousness would indeed be by the law. But the Scripture imprisoned everything (τὰ πάντα; or everyone) under sin, so that the promise by faith in Jesus Christ might be given to those who believe.¹²

He introduced his treatise on ἀγάπης, a form of ἀγάπη (the love through [which] you serve one another) elsewhere, saying, And I will show you a still more excellent way¹³ (1 Corinthians 13 ESV).

If I speak in the tongues of men and of angels, but have not love (ἀγάπην, another form of ἀγάπη), I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love (ἀγάπην, another form of ἀγάπη), I am nothing [Table]. If I give away all I have, and if I deliver up my body to be burned, but have not love (ἀγάπην, another form of ἀγάπη), I gain nothing [Table].

Love (ἀγάπη) is patient and kind; love (ἀγάπη) does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.

Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away [Table]. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away [Table]. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways [Table]. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

So now faith, hope, and love (ἀγάπη) abide, these three; but the greatest of these is love (ἀγάπη).

Paul’s love treatise first impressed itself on me in a meaningful way during a time of emotional duress. Though the abundance of grace and the free gift of righteousness…through the one man Jesus Christ were there for me to receive,¹⁴ I would not receive them. I remained you who would be justified by the law; you [who] have fallen away from grace; [you who] are severed from Christ.¹⁵

I understand now why my brother balked at You are severed as a translation of κατηργήθητε, a passive form of καταργέω. I was severed from Christ but that was my own doing, following after the flesh, the work of the old man. It had absolutely no impact on the Lord’s resolve to save me. It merely prolonged the time it would take for Christ to be formed in me and make me one of we ourselves [who] eagerly wait for the hope of righteousness…through the Spirit, by faith.¹⁶

Paul wrote Timothy (1 Timothy 1:12-14 ESV):

I¹⁷ thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy (ἠλεήθην, a form of ἐλεέω) because I had acted ignorantly in unbelief [Table], and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.

Paul took no credit for the faith and love (πίστεως καὶ ἀγάπης). They are in Christ Jesus, the grace of our Lord [which] overflowed for me.¹⁸ He continued in his letter, lest the religious mind persuade one that Paul was a special case (1 Timothy 1:15, 16 ESV):

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy (ἠλεήθην, a form of ἐλεέω) for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life [Table].

Paul also wrote, So then it depends not on human will or exertion, but on God, who has mercy (ἐλεῶντος, a participle of ἐλεέω)¹⁹; and, For God has consigned all to disobedience (ἀπείθειαν, a form of ἀπείθεια; KJV: unbelief), that he may have mercy (ἐλεήσῃ, another form of ἐλεέω in the subjunctive mood)²⁰ on all.²¹

The KJV translators had a better grasp of the mind of Christ here (Romans 11:29-32 KJV):

For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy [Table]. For God hath concluded them all in unbelief, that he might have mercy upon all.

When I transformed the words of Paul’s description of love into rules to obey, I acted ignorantly in unbelief. A sermon I heard as I wrote this essay helped me understand why I was so ignorant and unbelieving (Mark 4:26-28 ESV):

And [Jesus] said, “The kingdom of God is as if²² a man should scatter seed on the ground. He sleeps and rises night and day, and the seed sprouts²³ and grows; he knows not how. The²⁴ earth produces by itself, first the blade, then the ear, then the full²⁵ grain in the ear.

“But the seed grows by the Lord’s own mysterious design,” my Pastor said, and I realized how lost Jesus’ agrarian parables had been on me. I am the vine; you are the branches. I had heard it many times. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.²⁶ But I didn’t understand.

I grew up in a working class neighborhood not on a farm. Food came from a grocery store. Even food from a farmer’s stand was purchased with money earned by my work. The idea that God provides what God requires never entered my understanding from Jesus’ agrarian parables. Did He give up on me? No. He energized me to study Paul, and Paul led me back to Christ.

For the whole law is fulfilled in one word,²⁷ Paul wrote: ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, a 3^rd person singular form of πληρόω in the perfect tense and middle/passive voice. The word order is actually closer to “For the whole law in one word is fulfilled (and continues to be fulfilled).”²⁸

What word? “You shall love your neighbor as yourself.”²⁹ The Greek was ἐν τῷ· ἀγαπήσεις, “in” or “by the love (you shall love).” It is an interesting construction: a preposition followed by a definite article preceding the 2^nd person singular verb ἀγαπήσεις, a form of ἀγαπάω in the active voice, future tense and indicative mood. It is a statement of fact, another better promise of the new covenant.

Perhaps, ἐν τῷ should be understood as “by this,” referring back to the fulfillment of the law. The KJV translators rendered it: even in this. But I hear Paul going out of his way to highlight an old covenant law as a promise of grace, another of the better promises of the new covenant.

The clause continued: τὸν πλησίον σου, “the neighbor of you.” So, “By the love (you shall love) your neighbor” or “By this you shall love your neighbor,” ὡς σεαυτόν, “as yourself”: “By the love (you shall love) your neighbor as yourself” or “By this you shall love your neighbor as yourself.”

But as Paul wrote to the Romans, when I want to do right (τὸ καλόν; e.g., the beautiful), evil lies close at hand.³⁰ Here, to the foolish Galatians, he wrote (Galatians 5:15 ESV [Table]):

But if you bite and devour one another, watch out that you are not consumed by one another.

The Greek was: εἰ δὲ, “But if,” ἀλλήλους, “one another,” δάκνετε, “you bite,” καὶ κατεσθίετε, “and you devour,” βλέπετε, watch out in the ESV, understood as an imperative. This may well be the appropriate way to understand βλέπετε here.

Paul wrote to Timothy (1 Timothy 1:8-11 ESV):

Now we know that the law is good (καλὸς ὁ νόμος), if one uses (χρῆται, a form of χράω) it lawfully, understanding this, that the law is not laid down for the just (δικαίῳ, a form of δίκαιος) but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers [Table], the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

Religious people biting and devouring one another qualify as the lawless and disobedient for whom the law is…laid down. The Greek text continued: μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε, “not by one another you are consumed.” So, “But if one another you bite and you devour, watch out not by one another you are consumed.”

Though an imperative understanding of βλέπετε makes sense to me here, I have to admit that the indicative mood—“you see not by one another you are consumed”—is also true. I’ve been in plenty of situations with religious people biting and devouring one another. I’ve probably done my share of biting and devouring. But the Lord is faithful, and I have not been spent, used up, consumed, destroyed or cut-off.³¹

The following table contrasts the activity in or by the Spirit to that done in or by the flesh, as Paul has described it thus far.

Spirit	Flesh
For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³²	Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].³³
For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything (or, empowers anyone), but only faith working through love. You were running well [Table].³⁴	Who hindered you from obeying the truth? [Table] This persuasion is not from him who calls you. A little leaven leavens the whole lump.³⁵
I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.³⁶	But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish those who unsettle you would emasculate themselves!³⁷
For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.³⁸ For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”³⁹	But if you bite and devour one another, watch out that you are not consumed by one another.⁴⁰

I’ll conclude this essay with a teaser of what is to come.

Spirit	Flesh
But I say, walk by the Spirit,⁴¹	and you will not gratify the desires of the flesh.⁴²

According to a note (25) in the NET, Paul quoted from Leviticus 19:18 in Galatians 5:14. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 5:14b (NET Parallel Greek)	Leviticus 19:18b (Septuagint BLB) Table	Leviticus 19:18b (Septuagint Elpenor)
ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν	καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν
Galatians 5:14b (NET)	Leviticus 19:18b (NETS)	Leviticus 19:18b (English Elpenor)
namely, “You must love your neighbor as yourself.”	and you shall love your neighbor as yourself	and thou shalt love thy neighbour as thyself

Tables comparing 1 Timothy 1:12 and Mark 4:26-28 in the KJV and NET follow.

1 Timothy 1:12 (NET)	1 Timothy 1:12 (KJV)
I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry,	And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

1 Timothy 1:12 (NET Parallel Greek)	1 Timothy 1:12 (Stephanus Textus Receptus)	1 Timothy 1:12 (Byzantine Majority Text)
Χάριν ἔχω τῷ ἐνδυναμώσαντι με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν	και χαριν εχω τω ενδυναμωσαντι με χριστω ιησου τω κυριω ημων οτι πιστον με ηγησατο θεμενος εις διακονιαν	και χαριν εχω τω ενδυναμωσαντι με χριστω ιησου τω κυριω ημων οτι πιστον με ηγησατο θεμενος εις διακονιαν

Mark 4:26-28 (NET)	Mark 4:26-28 (KJV)
He also said, “The kingdom of God is like someone who spreads seed on the ground.	And he said, So is the kingdom of God, as if a man should cast seed into the ground;

Mark 4:26 (NET Parallel Greek)	Mark 4:26 (Stephanus Textus Receptus)	Mark 4:26 (Byzantine Majority Text)
Καὶ ἔλεγεν· οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς	και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης	και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης

He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how.

And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

Mark 4:27 (NET Parallel Greek)	Mark 4:27 (Stephanus Textus Receptus)	Mark 4:27 (Byzantine Majority Text)
καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός	και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος	και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος

By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

Mark 4:28 (NET Parallel Greek)	Mark 4:28 (Stephanus Textus Receptus)	Mark 4:28 (Byzantine Majority Text)
αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον \|εἶτα\| στάχυν \|εἶτα\| \|πλήρη[ς]\| σῖτον ἐν τῷ στάχυϊ	αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι	αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι

Exploration, Part 5

Back to Exploration, Part 14

¹ Galatians 5:1a (ESV) Table

² Galatians 5:13b (ESV)

³ Ephesians 4:22b (ESV)

⁴ Exploration, Part 1

⁵ Galatians 5:1 (ESV) Table Exploration, Part 1

⁶ See 1 Timothy 1:8

⁷ Galatians 5:1a (ESV) Table

⁸ Galatians 5:4 (ESV) Table

⁹ Galatians 5:13a (EXP4)

¹⁰ Galatians 5:13b (ESV)

¹¹ Galatians 5:1 (EXP1) Table

¹² Galatians 3:21b, 22 (ESV)

¹³ 1 Corinthians 12:31b (ESV) Table

¹⁴ Romans 5:17b (ESV)

¹⁵ Galatians 5:4 (ESV) Table

¹⁶ Galatians 5:5 (ESV)

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

¹⁸ 1 Timothy 1:14 (ESV)

¹⁹ Romans 9:16 (ESV) Table

²⁰ Exploration, Part 2

²¹ Romans 11:32 (ESV)

²² The Stephanus Textus Receptus and Byzantine Majority Text had ως εαν (KJV: as if) here where the NET parallel Greek text and NA²⁸ had simply ὡς (NET: like).

²³ The NET parallel Greek text and NA²⁸ had βλαστᾷ here, a form of the verb βλαστάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had βλαστανη (KJV: should spring). These seem to be alternate spellings of the same part of speech.

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

²⁵ The Stephanus Textus Receptus and Byzantine Majority Text had πληρη here, the accusative form of πλήρης, where the NET parallel Greek text and NA²⁸ had πλήρη[ς].

²⁶ John 15:5 (ESV)

²⁷ Galatians 5:14a (ESV) Table

²⁸ “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence. Unlike the English perfect, which indicates a completed past action, the Greek perfect tense indicates the continuation and present state of a completed past action.” From Verb Tenses: Perfect Tense, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

²⁹ Galatians 5:14b (ESV) Table

³⁰ Romans 7:21b (ESV)

³¹ These are some of the meanings of ἀναλίσκω, the root of ἀναλωθῆτε in the aorist tense and passive voice, listed in the Koine Greek Lexicon online.

³² Galatians 5:1 (EXP1) Table

³³ Galatians 5:2-4 (ESV)

³⁴ Galatians 5:5-7a (ESV)

³⁵ Galatians 5:7b-9 (ESV)

³⁶ Galatians 5:10 (ESV) Table

³⁷ Galatians 5:11, 12 (ESV)

³⁸ Galatians 5:13 (EXP4)

³⁹ Galatians 5:14 (ESV) Table

⁴⁰ Galatians 5:15 (ESV) Table

⁴¹ Galatians 5:16a (ESV)

⁴² Galatians 5:16b (ESV)

The Gospel and the Religious Mind

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

Tag Archives: Ephesians 4:22

Exploration, Part 15

Justice and Mercy Revisited, Part 2

Exploration, Part 14

3 John

Exploration, Part 10

Exploration, Part 8

Exploration, Part 7

Exploration, Part 6

Exploration, Part 5

Exploration, Part 4