Exploration, Part 19

Posted on April 26, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians. A quick review follows (Ephesians 3:1-6 EXP18).

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

Paul continued (Ephesians 3:7-13 ESV):

Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things [Table], so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him [Table]. So I ask you not to lose heart over what I am suffering for you, which is your glory [Table].

The Greek is: οὗ, Of this gospel (literally “Of which”), ἐγενήθην διάκονος, I was made a minister. The difference here between the critical texts (NA²⁸ / NET Parallel Greek) and received texts (Stephanus Textus Receptus / Byzantine Majority Text) may be worth pausing to mention. The critical texts had ἐγενήθην, a passive form of γίνομαι, I was made (ESV), where the received texts had ἐγενόμην in the middle voice (also translated I was made in the KJV).

Passive Voice

Middle Voice

Grammatical voice indicates whether the subject 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 being acted upon, then the verb is referred to as being in the passive voice.
For example: “Jesus … was baptized by John in the Jordan” (Mark 1:9). “Jesus” is the subject of the sentence, but in this case He is being acted upon (i.e. He is the recipient of the action), therefore the verb is said to be in the “Passive Voice”.²

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).
For example: “I am washing myself.” “I” is the subject of the sentence (performing the action of the verb) and yet “I” am also receiving the action of the verb. This is said to be in the “Middle Voice”. Many instances in the Greek are not this obvious and cannot be translated this literally.³

I found no English translations that went full middle voice (reflexive action)—“I made myself”—but several were translated I became, including the NET (which was supposedly a translation of ἐγενήθην rather than ἐγενόμην. Paul was quite specific about how he was made or became: κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ, according to the gift of God’s grace, τῆς δοθείσης μοι, which was given me, κατὰ τὴν ἐνέργειαν, by the working, τῆς δυνάμεως αὐτοῦ, of his power. In other words, this was God’s doing not Paul’s, regardless how offensive that may be to the old human (τὸν παλαιὸν ἄνθρωπον), your old self, which belongs to your former manner of life and is corrupt through deceitful desires.⁴

Paul continued: Ἐμοὶ, To me, τῷ ἐλαχιστοτέρῳ, the very least (or “less than the least”), πάντων ἁγίων, of all saints, ἐδόθη, was given, ἡ χάρις αὕτη, this grace, τοῖς ἔθνεσιν, to the Gentiles, εὐαγγελίσασθαι, to preach (or “to announce good news”), τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ, the unsearchable riches of Christ, καὶ φωτίσαι, and to bring to light, [πάντας], for everyone… I want to pause here to review since what follows is somewhat problematic to unravel.

“Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to the Gentiles to announce good news (or, to announce good news to the Gentiles): the unsearchable riches of Christ and to bring to light for everyone” τίς ἡ οἰκονομία, what is the plan. The received texts have τίς ἡ κοινωνία here, what is the fellowship (KJV). But that’s only part of the difficulty.

If κοινωνία was not original and οἰκονομία was Paul’s and the Holy Spirit’s intent, they had already used οἰκονομίαν, a form of οἰκονομία in the accusative case, translated of the stewardship in: assuming that you have heard of the stewardship of God’s grace that was given to me for you.⁵ If Paul and the Holy Spirit actually meant plan, πρόθεσις was readily available rather than a word which hearkens back to Paul’s stewardship of God’s grace.⁶ And frankly, I would prefer a translation that doesn’t force me to choose between κοινωνία (fellowship) and οἰκονομία (stewardship). Looking ahead to what follows, why, another possible translation of τίς, seems to be the question that is answered, rather than what is.

So, “to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship” or “why the fellowship” τοῦ μυστηρίου, of the mystery, τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων, hidden for ages (or “hidden from the ages”), ἐν τῷ θεῷ, in God (or “by means of God”), τῷ, who, τὰ πάντα κτίσαντι, created all things (or, “the whole created”), ἵνα, (e.g., this is why) so that, γνωρισθῇ νῦν, might now be made known,⁷ ταῖς ἀρχαῖς, to the rulers, καὶ ταῖς ἐξουσίαις, and authorities, ἐν τοῖς ἐπουρανίοις, in the heavenly places, διὰ τῆς ἐκκλησίας, through the church, ἡ πολυποίκιλος σοφία τοῦ θεοῦ, the manifold wisdom of God.

The truth to be hearing with faith⁸ so far is (Ephesians 3:7-10 EXP19):

Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created, so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God.

Paul continued: κατὰ, This was according to (or “according to”), πρόθεσιν τῶν αἰώνων, the eternal purpose (or “the purpose of the ages”), ἣν, that, ἐποίησεν, he has realized (or “he has accomplished”), ἐν τῷ Χριστῷ Ἰησοῦ, in Christ Jesus (or “by means of Christ Jesus”), τῷ κυρίῳ ἡμῶν, our Lord, ἐν ᾧ, in whom (or “by means of whom”), ἔχομεν, we have, τὴν παρρησίαν, boldness, καὶ προσαγωγὴν ἐν πεποιθήσει, and access with confidence, διὰ τῆς πίστεως αὐτοῦ, through our faith in him.

Translating διὰ τῆς πίστεως αὐτοῦ through our faith in him, sounds like the Christian version of a works religion to me: “Our faith is the work we accomplish to achieve Christ’s salvation.”⁹ The plural possessive pronoun our is neither found nor implied in the phrase διὰ τῆς πίστεως αὐτοῦ: “through the faith of Him” or “through his faithfulness.”

Jesus corrected the misconceptions of those who chased him around the Sea of Galilee after they ate a free meal (John 6:25-29 ESV):

When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” Jesus answered them, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” Then they said to him, “What must we do, to be doing the works of God?” Jesus answered them, “This is the work of God, that you believe in him whom he has sent” [Table].

They asked: τί ποιῶμεν, What must we do (or “What might we do”). The verb ποιῶμεν is a form of ποιέω in the subjunctive mood. The verb was ποιοῦμεν in the indicative mood in the Stephanus Textus Receptus: “What do we do.” I’m not finding a 1^st person plural form of ποιέω in the present tense active voice and imperative mood—What must we do—but perhaps this was the ESV translators’ way of indicating a preference for the indicative ποιοῦμεν.

The Greek continues: ἵνα ἐργαζώμεθα, to be doing (or “so that we might do”), τὰ ἔργα τοῦ θεοῦ, the works of God? Jesus answered: τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ, This is the work of God, ἵνα πιστεύητε, that you believe (or “that you may believe”), εἰς ὃν, in him, ἀπέστειλεν ἐκεῖνος, whom he has sent.

Did Jesus just redefine faith as the work we must…do to be doing the works of God? The translators of the NET seem to have thought that: “This is the deed God requires—to believe in the one whom he sent.”¹⁰ But the Greek word translated to believe was not πιστεύειν, an infinitive form of πιστεύω. It was certainly not πιστεύετε, a 2^nd person plural imperative—“you must believe”—“a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”¹¹ It is πιστεύητε in the critical texts, and πιστευσητε in the received texts. Both are in the subjunctive mood—“so that (ἵνα) you may believe in Him whom He has sent.” Both¹² are subjunctive verbs in a purpose or result clause: “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.”¹³ The other “stated action” is: This is the work of God, τοῦτο ἐστιν τὸ ἔργον τοῦ θεοῦ (or, “This is God’s work”).

Jesus addressed those who (by and large) pursued a law that would lead to righteousness¹⁴ as if it were based on works; they did not pursue it by faith.¹⁵ This “cultivated old human” may have sinned somewhat less and done somewhat more good things than the old human (τὸν παλαιὸν ἄνθρωπον) who made no attempt to mitigate its corruption through deceitful desires.¹⁶ But the “cultivated old human” is not the new human (τὸν καινὸν ἄνθρωπον), the new self, created after the likeness of God in true righteousness and holiness.¹⁷ In a similar way, turning Christian into an adjective governing what people should and should not do is just pursuing another law as if it were based on works. It is the absolute antithesis of what God has accomplished by means of Christ Jesus our Lord: Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?¹⁸ You are severed from Christ, you who would be justified by the law; you have fallen away from grace.¹⁹

And finally: διὸ, So, αἰτοῦμαι, I ask you, μὴ ἐγκακεῖν, not to lose heart, ἐν ταῖς θλίψεσιν μου ὑπὲρ ὑμῶν, over what I am suffering for you (or “by means of what I am suffering for you”), ἥτις ἐστὶν, which is, δόξα ὑμῶν, your glory. Since I’ve questioned whether Paul was incarcerated at the time he wrote this letter, I should point out some of the other sufferings to which he may have alluded.

Paul “boasted” about his sufferings to the Corinthians. It only seems fair to quote that boasting in its own context (2 Corinthians 11:16-33 ESV):

I repeat, let no one think me foolish. But even if you do,²⁰ accept me as a fool, so that I too may boast a little. What I am saying with this boastful confidence, I say not as the Lord would but as a fool. Since many boast according to the flesh, I too will boast. For you gladly bear with fools, being wise yourselves! For you bear it if someone makes slaves of you, or devours you, or takes advantage of you, or puts on airs, or strikes you in the face. To my shame, I must say, we were too weak²¹ for that!

But whatever anyone else dares to boast of—I am speaking as a fool—I also dare to boast of that. Are they Hebrews? So am I. Are they Israelites? So am I. Are they offspring of Abraham? So am I. Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. Five times I received at the hands of the Jews the forty lashes less one [Table]. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. And, apart from other things, there is the daily pressure on me of my anxiety for all the churches [Table]. Who is weak, and I am not weak? Who is made to fall, and I am not indignant?

If I must boast, I will boast of the things that show my weakness. The God and Father of the²² Lord Jesus,²³ he who is blessed forever, knows that I am not lying. At Damascus, the governor under King Aretas was guarding the city of Damascus in order²⁴ to seize me, but I was let down in a basket through a window in the wall and escaped his hands.

The truth to be hearing with faith²⁵ is:

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.²⁶
Of which I was made a minister, according to the gift of God’s grace which was given me by the working of his power. To me, less than the least of all saints, was given this grace to announce good news to the Gentiles: the unsearchable riches of Christ and to bring to light for everyone why the stewardship, or the fellowship, of the mystery hidden from the ages by means of God, who the whole created, so that now may be made known to the rulers and authorities in the heavenly places through the church the manifold wisdom of God, according to the purpose of the ages that he has accomplished by means of Christ Jesus, by means of whom we have boldness and access with confidence through his faithfulness. So I ask you not to lose heart by means of what I am suffering for you, which is your glory.²⁷

Tables comparing 2 Corinthians 11:16; 11:21 and 11:31, 32 in the KJV and NET follow.

2 Corinthians 11:16 (NET)	2 Corinthians 11:16 (KJV)
I say again, let no one think that I am a fool. But if you do, then at least accept me as a fool, so that I too may boast a little.	I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

2 Corinthians 11:16 (NET Parallel Greek)	2 Corinthians 11:16 (Stephanus Textus Receptus)	2 Corinthians 11:16 (Byzantine Majority Text)
Πάλιν λέγω, μή τίς με δόξῃ ἄφρονα εἶναι· εἰ δὲ μή γε, κὰν ὡς ἄφρονα δέξασθε με, ἵνα καγὼ μικρόν τι καυχήσωμαι	παλιν λεγω μη τις με δοξη αφρονα ειναι ει δε μηγε καν ως αφρονα δεξασθε με ινα μικρον τι καγω καυχησωμαι	παλιν λεγω μη τις με δοξη αφρονα ειναι ει δε μηγε καν ως αφρονα δεξασθε με ινα καγω μικρον τι καυχησωμαι

2 Corinthians 11:21 (NET)	2 Corinthians 11:21 (KJV)
(To my disgrace I must say that we were too weak for that!) But whatever anyone else dares to boast about (I am speaking foolishly), I also dare to boast about the same thing.	I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

2 Corinthians 11:21 (NET Parallel Greek)	2 Corinthians 11:21 (Stephanus Textus Receptus)	2 Corinthians 11:21 (Byzantine Majority Text)
(κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς ἠσθενήκαμεν.) ἐν ᾧ δ᾿ ἄν τις τολμᾷ (ἐν ἀφροσύνῃ λέγω), τολμῶ καγώ	κατα ατιμιαν λεγω ως οτι ημεις ησθενησαμεν εν ω δ αν τις τολμα εν αφροσυνη λεγω τολμω καγω	κατα ατιμιαν λεγω ως οτι ημεις ησθενησαμεν εν ω δ αν τις τολμα εν αφροσυνη λεγω τολμω καγω

2 Corinthians 11:31, 32 (NET)	2 Corinthians 11:31, 32 (KJV)
The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying.	The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.

2 Corinthians 11:31 (NET Parallel Greek)	2 Corinthians 11:31 (Stephanus Textus Receptus)	2 Corinthians 11:31 (Byzantine Majority Text)
ὁ θεὸς καὶ πατὴρ τοῦ κυρίου Ἰησοῦ οἶδεν, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι	ο θεος και πατηρ του κυριου ημων ιησου χριστου οιδεν ο ων ευλογητος εις τους αιωνας οτι ου ψευδομαι	ο θεος και πατηρ του κυριου ιησου χριστου οιδεν ο ων ευλογητος εις τους αιωνας οτι ου ψευδομαι

In Damascus, the governor under King Aretas was guarding the city of Damascus in order to arrest me,

In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:

2 Corinthians 11:32 (NET Parallel Greek)	2 Corinthians 11:32 (Stephanus Textus Receptus)	2 Corinthians 11:32 (Byzantine Majority Text)
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με	εν δαμασκω ο εθναρχης αρετα του βασιλεως εφρουρει την δαμασκηνων πολιν πιασαι με θελων	εν δαμασκω ο εθναρχης αρετα του βασιλεως εφρουρει την δαμασκηνων πολιν πιασαι με θελων

Exploration, Part 20

Back to Justice and Mercy Revisited, Part 5

¹ Galatians 3:2b (ESV)

² From “Grammatical Voice of Verbs: Passive Voice,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

³ From “Grammatical Voice of Verbs: Middle Voice,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

⁴ Ephesians 4:22b (ESV)

⁵ Ephesians 3:2 (ESV) Table

⁶ And πρόθεσιν, an accusative form of πρόθεσις, occurs later when that is what Paul and the Holy Spirit intended.

⁷ This is not as iffy in Greek as it sounds in English. It is quite clearly a purpose or result clause following the conjunction ἵνα. The verb γνωρισθῇ is a passive form of γνωρίζω in the aorist tense and subjunctive mood. It will be made known at an unspecified time in the present (νῦν): “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” (e.g., τῷ θεῷ τῷ τὰ πάντα κτίσαντι, “by means of God who the whole created”).

⁸ Galatians 3:2b (ESV)

⁹ An interesting article online, “Salvation is Reached through works, Not by Faith Alone: A Complete Path to God,” attempts to balance faith and works in a biblical way. And it begins well, though I would quibble with the statement: “but humans, created with free will, must actively cooperate through their works for this grace to bear fruit (from “The Historical Debate: From the Reformation to the Council of Trent”). Calling the corruption of deceitful desires “free will” bothers me. And “cooperation” can be misleading: for it is God who works in you, both to will and to work for his good pleasure (Philippians 2:13 ESV). One’s “cooperation” is primarily to stop kicking against the goads (Acts 26:14 ESV), if and only if one is “cooperating” by putting off your old self, which belongs to your former manner of life and is corrupt through deceitful desires (Ephesians 4:22 ESV), and putting on the new self, created after the likeness of God in true righteousness and holiness (Ephesians 4:24 ESV) through the renewing of the mind, by his word and by his indwelling Holy Spirit (Ephesians 4:23). The rest of the article devolved into a “fake it ’til you make it” scheme, which may work for some. The Lord is patient with, and accommodating to, the old human. “From a Catholic perspective, salvation is an ongoing process of sanctification, where each step brings us closer to God…It is our daily lives, our decisions, and our works that shape our relationship with Him” (from “Salvation as a Path of Personal Transformation”). I never experienced “this relationship as a growth in charity, in the love that God offers,” but only as a persistent assurance that I was in charge and everything about my sanctification depended on me, which in retrospect sounds like the old human kicking and screaming against the goads.

¹⁰ John 6:29 (NET) Table

¹¹ From “Verbal Moods: Imperative Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹² The difference is that πιστεύητε is in the present tense—“so that you may believe in Him whom He has sent now”—and πιστευσητε is in the aorist tense—“so that you may believe in Him whom He has sent at some unspecified time.”

¹³ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹⁴ Romans 9:31b (ESV) Table

¹⁵ Romans 9:32a (ESV) Table

¹⁶ Ephesians 4:22 (ESV)

¹⁷ Ephesians 4:24b (ESV)

¹⁸ Galatians 3:3 (ESV)

¹⁹ Galatians 5:4 (ESV) Table

²⁰ The NET parallel Greek text and NA²⁸ had εἰ δὲ μή γε (NET: But if you do…at least) here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε μηγε (KJV: if otherwise).

²¹ The NET parallel Greek text and NA²⁸ had ἠσθενήκαμεν (NET: were too weak) here, a form of ἀσθενέω in the perfect tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ησθενησαμεν (KJV: had been weak) in the aorist tense.

²² The Stephanus Textus Receptus had ημων (KJV: our) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²³ The Stephanus Textus Receptus and Byzantine Majority Text had χριστου (KJV: Christ) following Jesus. The NET parallel Greek text and NA²⁸ did not.

²⁴ The Stephanus Textus Receptus and Byzantine Majority Text had θελων (KJV: desirous), a present participle of the verb θέλω, at the end of this clause. The NET parallel Greek text and NA²⁸ did not.

²⁵ Galatians 3:2b (ESV)

²⁶ Ephesians 3:1-6 (EXP18)

²⁷ Ephesians 3:7-13 EXP19

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 13

Posted on June 9, 2025 by admin

I’ll continue hearing with faith¹ the truth of the Gospel (Ephesians 1:15-23 ESV):

For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you² in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts³ enlightened, that you may know what is the hope to which he has called you, what⁴ are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated⁵ him at his right hand in the heavenly places [Table], far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all [Table].

…his great might that he worked in Christ…

The Greek is: Διὰ τοῦτο, For this reason, καγὼ ἀκούσας τὴν καθ᾿ ὑμᾶς πίστιν, because I have heard of your faith, ἐν τῷ κυρίῳ Ἰησοῦ, in the Lord Jesus (or “by means of the Lord Jesus”), καὶ τὴν |ἀγάπην τὴν|, and your love, εἰς πάντας τοὺς ἁγίους, toward all the saints. The Greek words translated the Lord, τῷ κυρίῳ, 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.⁶

And here I can argue that “by means of” is more than an interesting option. It is the more appropriate translation. Paul continued: οὐ παύομαι, I do not cease, εὐχαριστῶν, to give thanks (or “giving thanks” or “feeling obligated to thank [God]”) ὑπὲρ ὑμῶν, for you (or “about you”), μνείαν ποιούμενος, remembering you (literally, “remembering to do”), ἐπὶ τῶν προσευχῶν μου, in my prayers.

Why does Paul praise God or feel obligated to thank Him for the saints who are in Ephesus?⁷ Why not praise them instead for their faith in the Lord Jesus and [their] love toward all the saints?⁸ Did Paul know (and write quite clearly) that God was responsible for both their faith and their love toward all the saints by means of the Lord Jesus? The answer to the question whether Paul knew this is an undeniable “yes,” and translating ἐν τῷ κυρίῳ Ἰησοῦ otherwise only encourages those who are unaccustomed to the leading of the indwelling Holy Spirit and unfamiliar with the power of God to wonder why we must thank God for our own works of obedience.

Granted, even that question—why must I thank and praise God for my own obedience?—led by the Holy Spirit may lead one to contemplate the difference between foolish Galatians, whose works of obedience were achieved (or not) by being perfected by the flesh through law, and the saints in Ephesus, whose works of obedience were achieved by the Spirit by hearing with faith. It prompts me to wonder how foolish Galatians would have perceived and received the saints in Ephesus. Would they have recognized their godliness and been restored in a spirit of gentleness, or would they have disdained them for their disregard of the rules by which the foolish Galatians justified themselves? And how would the saints in Ephesus have perceived and received the foolish Galatians? Would they have stood firm in the freedom for which Christ had set them free, or would they have been tempted by outward appearances to be justified by law and perfected by the flesh?

Paul’s thought continued: ἵνα, that (or “in order that” or “so that”), ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, the God of our Lord Jesus Christ, ὁ πατὴρ τῆς δόξης, the Father of glory, δώῃ ὑμῖν, may give you (e.g., “may give to you” rather than “may give by means of you”), πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, the Spirit of wisdom and of revelation in the knowledge of him (or “wisdom’s and revelation’s spirit by means of his knowledge”).

The verb δώῃ, may give (ESV), is a form of δίδωμι in the subjunctive mood. The conjunction ἵνα indicates that this is a purpose or result clause.

The subjunctive mood indicates probability or objective possibility…However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.⁹

We are meant to hear the God of our Lord Jesus Christ, the Father of glory, will grant to you “wisdom’s and revelation’s spirit by means of his knowledge,” even though the verb is not δώσει in the future tense and indicative mood. So, what is “another stated action” that moves “He may grant to you wisdom’s and revelation’s spirit by means of his knowledge” from “a possible result” to “a definite outcome that will happen”? I do not cease giving thanks for you, remembering to do [so] in my prayers.

…and coming to his hometown [Jesus] taught them in their synagogue, so that they were astonished,¹⁰ and said, “Where did this man get this wisdom and these mighty works? Is not this the carpenter’s son? Is not¹¹ his mother called Mary? And are not his brothers James and Joseph¹² and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?” And they took offense (ἐσκανδαλίζοντο, a passive form of σκανδαλίζω) at him. But Jesus said to them, “A prophet is not without honor except in his¹³ hometown and in his own household.” And he did not do many mighty works there, because of their unbelief (ἀπιστίαν, a form of ἀπιστία).¹⁴

Paul supplied the faith through his persistent thanksgiving for many mighty works (δυνάμεις πολλὰς) of God: “wisdom’s and revelation’s spirit by means of [God’s] knowledge” given as gifts to individual saints in Ephesus. This is instructive to those who like foolish Galatians believe they are being perfected by the flesh.¹⁵ It is more instructive to the spiritual who are tasked with the obligation to restore [them] in a spirit of gentleness.¹⁶ Who else will supply the faith for the many mighty works of God they so desperately require as they themselves put…confidence (πεποιθότες, a form of πείθω) in the flesh?¹⁷

For I tell you, Jesus said, unless your righteousness (ὑμῶν ἡ δικαιοσύνη) exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.¹⁸ This no longer means that one must do the old covenant better than the scribes and Pharisees (if it ever did). Christ has come; Christ has died; Christ is risen again…. So 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.¹⁹ No righteousness of my own derived from the law exceeds that of the scribes and Pharisees, but only the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.²⁰

By means of Christ I have been crucified, but I live hereafter not I but He lives within me, Christ, so who now I live within flesh, by faithfulness I live by means of the Son of God who loved me and gave himself for me.²¹

In other words, I am not the hero of my own story; Jesus is the hero of my story. Paul continued: πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν], having the eyes of your hearts enlightened, εἰς τὸ εἰδέναι ὑμᾶς, that you may know (or “for you to know”), τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, what is the hope to which he has called you (or “what is the hope of his calling”), τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, what…the riches of his glorious inheritance in the saints.

That this enlightenment in every heart drawn to Him constitutes many mighty works of God is borne out in experience as well as in word. There is very little in human nature or the human construction of religion to dissuade one from being perfected by the flesh—now!—even less to persuade one to be among those who eagerly wait (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) for the hope (ἐλπίδα, a form of ἐλπὶς) of righteousness.²²

Paul’s thought continued: καὶ τί τὸ ὑπερβάλλον μέγεθος, and what…the immeasurable greatness, τῆς δυνάμεως αὐτοῦ, of his power, εἰς ἡμᾶς τοὺς πιστεύοντας, toward us who believe, κατὰ τὴν ἐνέργειαν, according to the working, τοῦ κράτους τῆς ἰσχύος αὐτοῦ, of his great might, Ην |ἐνήργησεν|, that he worked, ἐν τῷ Χριστῷ, in Christ (or “by means of Christ,” e.g., the life by hearing with faith that Jesus lived on earth), ἐγείρας αὐτὸν ἐκ νεκρῶν, “to awaken him” from “death,” καὶ καθίσας, and seated him (or “and install”), ἐν δεξιᾷ αὐτοῦ, at his right hand (or “by means of his right hand”), ἐν τοῖς ἐπουρανίοις, in the heavenly places, ὑπεράνω πάσης ἀρχῆς, far above all rule, καὶ ἐξουσίας, and authority, καὶ δυνάμεως, and power, καὶ κυριότητος, and dominion, καὶ παντὸς ὀνόματος ὀνομαζομένου, and…every name that is named, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, not only in this age, ἀλλὰ καὶ ἐν τῷ μέλλοντι, but also in the one to come.

Such is the power that works in us who through the Spirit, by faith…eagerly wait for the hope of righteousness.²³ You…who would be justified by means of law are severed from Christ; you have fallen away from grace.²⁴ You have no hope but being perfected by the flesh,²⁵ achieving a righteousness—your own righteousness derived from the law—which never exceeds that of the scribes and Pharisees.²⁶ Brothers, Paul commanded, even if anyone is caught in any transgression, you, the spiritual, must restore him in a spirit of gentleness.²⁷

Paul continued: καὶ πάντα ὑπέταξεν, And all things he put (or “And all He subjected”), ὑπὸ τοὺς πόδας αὐτοῦ, under his feet, καὶ αὐτὸν ἔδωκεν, and him [He] gave, κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, head over all…to the church, ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, which is his body (or “who is his body”), τὸ πλήρωμα τοῦ, the fullness of him who, τὰ πάντα ἐν πᾶσιν πληρουμένου, [the] all in all fills (or “the all, by means of all, being filled full”).

The truth to be hearing with faith is: For this reason, because I have heard of your faith by means of the Lord Jesus and your love toward all the saints, I do not cease giving thanks about you, remembering to do [so] in my prayers, in order that the God of our Lord Jesus Christ, the Father of glory, may give to you wisdom’s and revelation’s spirit by means of his knowledge, having the eyes of your hearts enlightened for you to know what is the hope of his calling, the riches of his glorious inheritance in the saints, and the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked by means of Christ to awaken him from death and install [Him] by means of his right hand in the heavenly places, far above all rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. And all He subjected under his feet and him [He] gave, head over all to the church, who is his body, the fullness of him who the all [fills], by means of all, being filled full.

To the Galatians Paul had written (Galatians 6:7-9 ESV):

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary²⁸ of doing good, for in due season we will reap, if we do not give up.

The Greek is: Μὴ πλανᾶσθε, Do not be deceived, θεὸς οὐ μυκτηρίζεται, God is not mocked, ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, for whatever one sows, τοῦτο καὶ θερίσει, that also will he reap, ὅτι ὁ σπείρων, For the one who sows, εἰς τὴν σάρκα ἑαυτοῦ, to his own flesh, ἐκ τῆς σαρκὸς θερίσει φθοράν, from the flesh will reap corruption, ὁ δὲ σπείρων, but the one who sows, εἰς τὸ πνεῦμα, to the Spirit, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον, from the Spirit will reap life eternal, τὸ δὲ καλὸν ποιοῦντες, And [the] good doing (or “And the beautiful doing”), μὴ ἐγκακῶμεν, “we may” not grow weary, καιρῷ γὰρ ἰδίῳ, for in due season (or “for by means of its own season”), θερίσομεν, we will reap, μὴ ἐκλυόμενοι, if we do not give up (literally, “not becoming weary”).

The immediate context is: Let the one who is taught the word share all good things with the one who teaches.²⁹ Here the Greek is: Κοινωνείτω δὲ, He must share now, ὁ κατηχούμενος τὸν λόγον, the one who is taught the word, τῷ κατηχοῦντι, “to” the one who teaches, ἐν πᾶσιν ἀγαθοῖς, “by means of” all “goods,” not just food, shelter and clothing but the benefits the Lord has provided one through that teaching, encouragement that the Lord is working through the teacher’s teaching of his Word.

But the truth of reaping and sowing is too fundamental to be withheld from Paul’s general and more pervasive context in his letter to foolish Galatians: you who would be justified by the law³⁰ by being perfected by the flesh,³¹ having a righteousness of [your] own that comes from the law³² are sowing to your own flesh. Sowing to the Spirit seems counterintuitive if one finds herself in a home or religious situation where people bite and devour one another,³³ or one’s own anxiety over sin fosters conceit, provoking one another [by] envying one another:³⁴ For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness,³⁵ the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.³⁶ This is sowing to the Spirit, “for by means of its own season” we will reap,³⁷ “not becoming weary” by hearing with faith.³⁸

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³⁹ I’ll pick this up in another essay.

Translating ὑμᾶς, a form of ὑμεῖς in the accusative case as if it were in the genitive case, of your faith in Ephesians 1:15, took me by surprise. Ordinarily, I would expect that to be ὑμῶν (see Table below). But I found nine other examples (See Table below) in the New Testament. Six of them occur in the phrase δι’ ὑμᾶς. Though I might translate it literally as “through you,” it is apparently translated idiomatically as for your sake or for your benefit. There are three others that follow the pattern found in Ephesians 1:15.

Reference	ESV	NA²⁸
Acts 17:28	of your own poets	τῶν καθ’ ὑμᾶς ποιητῶν
Acts 18:15	your own law	νόμου τοῦ καθ’ ὑμᾶς
Acts 24:22	your case	τὰ καθ’ ὑμᾶς
Ephesians 1:15	of your faith	τὴν καθ’ ὑμᾶς πίστιν

Apparently an article (τῶν, τοῦ, τὰ, τὴν), followed by the preposition καθ’ and the pronoun ὑμᾶς, whether followed or preceded by a noun or not (ποιητῶν, νόμου, πίστιν), transforms the accusative ὑμᾶς into something more like a genitive, your.

Examples of ὑμῶν and faith in the New Testament
Reference	ESV	NA²⁸
Matthew 9:29	Then he touched their eyes, saying, “According to your faith let it be done to you.”	τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων· κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν
Matthew 17:20	He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”	ὁ δὲ λέγει αὐτοῖς· διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ· μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν
Luke 8:25	He said to them, “Where is your faith?” And they were afraid, and they marveled, saying to one another, “Who then is this, that he commands even winds and water, and they obey him?”	εἶπεν δὲ αὐτοῖς· ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν λέγοντες πρὸς ἀλλήλους· τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ
Romans 1:8	First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world.	Πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ
Romans 1:12	that is, that we may be mutually encouraged by each other’s faith, both yours and mine.	τοῦτο δέ ἐστιν συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ
1 Corinthians 2:5	so that your faith might not rest in the wisdom of men but in the power of God.	ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ’ ἐν δυνάμει θεοῦ
1 Corinthians 15:14	And if Christ has not been raised, then our preaching is in vain and your faith is in vain.	εἰ δὲ Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν
1 Corinthians 15:17	And if Christ has not been raised, your faith is futile and you are still in your sins.	εἰ δὲ Χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν
2 Corinthians 1:24	Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith.	οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν· τῇ γὰρ πίστει ἑστήκατε
2 Corinthians 10:15	We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged,	οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν
Philippians 2:17	Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all.	Ἀλλ’ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν
Colossians 1:4	since we heard of your faith in Christ Jesus and of the love that you have for all the saints,	ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους
Colossians 2:5	For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.	εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν
1 Thessalonians 1:8	For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything.	ἀφ’ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ [ἐν τῇ] Ἀχαΐᾳ, ἀλλ’ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι
1 Thessalonians 3:2	and we sent Timothy, our brother and God’s coworker in the gospel of Christ, to establish and exhort you in your faith,	καὶ ἐπέμψαμεν Τιμόθεον, τὸν ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν
1 Thessalonians 3:5	For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.	διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν
1 Thessalonians 3:6	But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you—	Ἄρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ’ ὑμῶν καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν καθάπερ καὶ ἡμεῖς ὑμᾶς
1 Thessalonians 3:7	for this reason, brothers, in all our distress and affliction we have been comforted about you through your faith.	διὰ τοῦτο παρεκλήθημεν, ἀδελφοί, ἐφ’ ὑμῖν ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν διὰ τῆς ὑμῶν πίστεως
1 Thessalonians 3:10	as we pray most earnestly night and day that we may see you face to face and supply what is lacking in your faith?	νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν
2 Thessalonians 1:3	We ought always to give thanks to God for you, brothers1 as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.	Εὐχαριστεῖν ὀφείλομεν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοί, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους
James 1:3	for you know that the testing of your faith produces steadfastness.	γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν
1 Peter 1:7	so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.	ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ
1 Peter 1:9	obtaining the outcome of your faith, the salvation of your souls.	κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν
1 Peter 1:21	who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.	τοὺς δι’ αὐτοῦ πιστοὺς εἰς θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν
2 Peter 1:5	For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge,	καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν

Examples of ὑμᾶς translated like ὑμῶν in the New Testament
Reference	ESV	NA²⁸
Acts 17:28	for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθ’ ὑμᾶς ποιητῶν εἰρήκασιν· τοῦ γὰρ καὶ γένος ἐσμέν
Acts 18:15	But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things.”	εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ’ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι
Acts 24:22	But Felix, having a rather accurate knowledge of the Way, put them off, saying, “When Lysias the tribune comes down, I will decide your case.”	Ἀνεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ εἴπας· ὅταν Λυσίας ὁ χιλίαρχος καταβῇ, διαγνώσομαι τὰ καθ’ ὑμᾶς
Romans 11:28	As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers.	κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι’ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας
1 Corinthians 4:6	I have applied all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another.	Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλῶν δι’ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου
2 Corinthians 4:15	For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God.	τὰ γὰρ πάντα δι’ ὑμᾶς, ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ θεοῦ
2 Corinthians 8:9	For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.	γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι δι’ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε
Ephesians 1:15	For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints,	Διὰ τοῦτο κἀγὼ ἀκούσας τὴν καθ’ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους
1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.	ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι’ ὑμᾶς
1 Thessalonians 3:9	For what thanksgiving can we return to God for you, for all the joy that we feel for your sake before our God,	τίνα γὰρ εὐχαριστίαν δυνάμεθα τῷ θεῷ ἀνταποδοῦναι περὶ ὑμῶν ἐπὶ πάσῃ τῇ χαρᾷ ᾗ χαίρομεν δι’ ὑμᾶς ἔμπροσθεν τοῦ θεοῦ ἡμῶν

Tables comparing Ephesians 1:16; 1:18; Matthew 13:54, 55; 13:57 and Galatians 6:9 in the KJV and NET follow.

Ephesians 1:16 (NET)	Ephesians 1:16 (KJV)
I do not cease to give thanks for you when I remember you in my prayers.	Cease not to give thanks for you, making mention of you in my prayers;

Ephesians 1:16 (NET Parallel Greek)	Ephesians 1:16 (Stephanus Textus Receptus)	Ephesians 1:16 (Byzantine Majority Text)
οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου	ου παυομαι ευχαριστων υπερ υμων μνειαν υμων ποιουμενος επι των προσευχων μου	ου παυομαι ευχαριστων υπερ υμων μνειαν υμων ποιουμενος επι των προσευχων μου

Ephesians 1:18 (NET)	Ephesians 1:18 (KJV)
—since the eyes of your heart have been enlightened—so that you can know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints,	The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,

Ephesians 1:18 (NET Parallel Greek)	Ephesians 1:18 (Stephanus Textus Receptus)	Ephesians 1:18 (Byzantine Majority Text)
πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις	πεφωτισμενους τους οφθαλμους της διανοιας υμων εις το ειδεναι υμας τις εστιν η ελπις της κλησεως αυτου και τις ο πλουτος της δοξης της κληρονομιας αυτου εν τοις αγιοις	πεφωτισμενους τους οφθαλμους της καρδιας υμων εις το ειδεναι υμας τις εστιν η ελπις της κλησεως αυτου και τις ο πλουτος της δοξης της κληρονομιας αυτου εν τοις αγιοις

Matthew 13:54, 55 (NET)	Matthew 13:54, 55 (KJV)
Then he came to his hometown and began to teach the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and miraculous powers?	And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

Matthew 13:54 (NET Parallel Greek)	Matthew 13:54 (Stephanus Textus Receptus)	Matthew 13:54 (Byzantine Majority Text)
καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν· πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις	και ελθων εις την πατριδα αυτου εδιδασκεν αυτους εν τη συναγωγη αυτων ωστε εκπληττεσθαι αυτους και λεγειν ποθεν τουτω η σοφια αυτη και αι δυναμεις

Isn’t this the carpenter’s son? Isn’t his mother named Mary? And aren’t his brothers James, Joseph, Simon, and Judas?

Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?

Matthew 13:55 (NET Parallel Greek)	Matthew 13:55 (Stephanus Textus Receptus)	Matthew 13:55 (Byzantine Majority Text)
οὐχ οὗτος ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας	ουχ ουτος εστιν ο του τεκτονος υιος ουχι η μητηρ αυτου λεγεται μαριαμ και οι αδελφοι αυτου ιακωβος και ιωσης και σιμων και ιουδας	ουχ ουτος εστιν ο του τεκτονος υιος ουχι η μητηρ αυτου λεγεται μαριαμ και οι αδελφοι αυτου ιακωβος και ιωσης και σιμων και ιουδας

Matthew 13:57 (NET)	Matthew 13:57 (KJV)
And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.”	And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

Matthew 13:57 (NET Parallel Greek)	Matthew 13:57 (Stephanus Textus Receptus)	Matthew 13:57 (Byzantine Majority Text)
καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ	και εσκανδαλιζοντο εν αυτω ο δε ιησους ειπεν αυτοις ουκ εστιν προφητης ατιμος ει μη εν τη πατριδι αυτου και εν τη οικια αυτου	και εσκανδαλιζοντο εν αυτω ο δε ιησους ειπεν αυτοις ουκ εστιν προφητης ατιμος ει μη εν τη πατριδι αυτου και εν τη οικια αυτου

Galatians 6:9 (NET)	Galatians 6:9 (KJV)
So we must not grow weary in doing good, for in due time we will reap, if we do not give up.	And let us not be weary in well doing: for in due season we shall reap, if we faint not.

Galatians 6:9 (NET Parallel Greek)	Galatians 6:9 (Stephanus Textus Receptus)	Galatians 6:9 (Byzantine Majority Text)
τὸ δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν, καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι	το δε καλον ποιουντες μη εκκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι	το δε καλον ποιουντες μη εκκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι

Exploration, Part 14

Back to Justice and Mercy Revisited, Part 2

¹ Galatians 3:2b (ESV)

² The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun υμων repeated here. The Net parallel Greek text and NA²⁸ did not.

³ The NA²⁸ and Byzantine Majority Text had καρδίας [ὑμῶν] here, where the Net parallel Greek text had simply καρδίας, and the Stephanus Textus Receptus had διανοιας υμων (KJV: your understanding).

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: and) joining these clauses. The Net parallel Greek text and NA²⁸ did not.

⁵ The NET parallel Greek text and NA²⁸ had καθίσας here, a participle of the verb καθίζω, where the Stephanus Textus Receptus and Byzantine Majority Text had the verb εκαθισεν (KJV: set him).

⁶ From Noun Cases: Dative Case, Greek Nouns (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁷ Ephesians 1:1b (ESV)

⁸ Ephesians 1:15 (ESV)

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

¹⁰ In the NET parallel Greek text and NA²⁸ the verb translated were astonished was spelled ἐκπλήσσεσθαι, and εκπληττεσθαι in the Stephanus Textus Receptus and Byzantine Majority Text. These appear to be alternate spellings of the same infinitive form of the verb ἐκπλήσσω.

¹¹ The NET parallel Greek text and NA²⁸ had the negative particle οὐχ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ουχι.

¹² The NET parallel Greek text and NA²⁸ had Ἰωσὴφ here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιωσης (KJV: Joses).

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun αυτου here as well as at the end of the clause. The NET parallel Greek text and NA²⁸ did not.

¹⁴ Matthew 13:54-58 (ESV)

¹⁵ Galatians 3:3b (ESV)

¹⁶ Galatians 6:1a (ESV) Table

¹⁷ Philippians 3:3b (ESV) Table

¹⁸ Matthew 5:20 (ESV)

¹⁹ Romans 7:6 (ESV)

²⁰ Philippians 3:9b (NET)

²¹ Galatians 2:20 (EXP11)

²² Galatians 5:5b (ESV)

²³ Galatians 5:5 (ESV)

²⁴ Galatians 5:4 (ESV) Table

²⁵ Galatians 3:3b (ESV)

²⁶ Matthew 5:20a (ESV)

²⁷ Galatians 6:1 (EXP11)

²⁸ The NET parallel Greek text and NA²⁸ had ἐγκακῶμεν here, a 1^st person plural form of ἐκκακέω, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκακωμεν (KJV: be weary). These appear to be alternate spellings of the same part of speech.

²⁹ Galatians 6:6 (ESV)

³⁰ Galatians 5:4b (ESV) Table

³¹ Galatians 3:3b (ESV)

³² Philippians 3:9b (ESV)

³³ Galatians 5:15 (ESV) Table

³⁴ Galatians 5:26b (ESV)

³⁵ Galatians 5:5 (ESV)

³⁶ Philippians 3:9c (NET)

³⁷ Galatians 6:9b (ESV)

³⁸ Galatians 3:2b (ESV)

³⁹ Galatians 5:1 (EXP1)

Exploration, Part 12

Posted on May 26, 2025 by admin

I was asked to compare the “translation” from the previous essay side-by-side with the ESV.

Galatians 5:25-6:5 (ESV/EXP11)	Galatians 5:25-6:5 (ESV)
(Links refer back to the rationale for this particular understanding of the Greek text.)	(Links refer to differences in the Greek of the received and critical texts.)
Since we live by the Spirit, by the Spirit also we may keep in step; we may not become conceited, provoking one another by envying one another. Brothers, even if anyone is caught in any transgression, you, the spiritual, must restore such as this in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. One another’s burdens you must bear, and so you will fulfill the law of Christ. For if anyone thinks he is something, when he is nothing, he deceives himself. But each one must test his own work, and then unto himself alone he will have reason to boast, and not unto the other. For each his own load will have to bear.	If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another. Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ [Table]. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.
Having begun by the Spirit¹…by hearing with faith…²	…are you now being perfected by the flesh?³

These few changes are more congenial to walking and living by the Spirit by hearing with faith. The ESV translation as is could encourage one to continue his foolish attempt to be perfected by the flesh. The dead giveaway was having Paul encourage the foolish one to have reason to boast (τὸ καύχημα)…in himself (εἰς ἑαυτὸν). Jesus would not approve.⁴ And Paul wrote to foolish Galatians: But far be it from me to boast (καυχᾶσθαι, a form of καυχάομαι) except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.⁵

I’m reminded of Jesus’ words to the man from whom He had cast out the Legion of demons: Go home to your friends and tell (ἀπάγγειλον, an imperative form of ἀπαγγέλλω) them how much the Lord has done⁶ for you, and how he has had mercy on you.⁷ It helps highlight the difference between telling what the Lord has done in and through me and boasting about what the Lord has done in and through me: The former remains cognizant of the truth: We are unworthy servants; we have only done what was our duty.⁸ The latter does not. Consider how Paul told what the Lord had done in and through him (Galatians 2:20 EXP11):

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

…to the praise of his glorious grace…

Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places [Table], even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved [Table].⁹

The Greek is: Παῦλος, Paul, ἀπόστολος Χριστοῦ Ἰησοῦ, apostle of Christ Jesus, διὰ θελήματος θεοῦ, by the will of God, τοῖς ἁγίοις, To the saints, τοῖς οὖσιν, who are, [ἐν Ἐφέσῳ], in Ephesus, καὶ πιστοῖς, and…faithful, ἐν Χριστῷ Ἰησοῦ, in (or, “by means of”) Christ Jesus. The adjective Χριστῷ is in the dative case.

The dative is the case of the indirect object, or may also indicate the means by which something is done.¹⁰

Paul continued: χάρις ὑμῖν, Grace to you, καὶ εἰρήνη, and peace, ἀπὸ θεοῦ πατρὸς ἡμῶν, from God our Father, καὶ κυρίου Ἰησοῦ Χριστοῦ, and…Lord Jesus Christ. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ, the Blessed God and Father, τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, of our Lord Jesus Christ, ὁ εὐλογήσας ἡμᾶς, who has blessed us, ἐν πάσῃ εὐλογίᾳ πνευματικῇ, with every spiritual blessing (or, “by means of every spiritual blessing” or “benefit”), ἐν τοῖς ἐπουρανίοις, in the heavenly places, ἐν Χριστῷ, in Christ (or “by means of Christ”).

The Greek continued: καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ, even as he chose us in him (or, “by means of Him”), πρὸ καταβολῆς κόσμου, before the foundation of the world, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους, that we should be holy and blameless (literally, “to be us, holy and blameless”), κατενώπιον αὐτοῦ ἐν ἀγάπῃ, before him. In love (or, “before Him by means of love”).

Paul wrote elsewhere how this love renders one holy and blameless (Romans 13:8-10 ESV):

Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself” [Table]. Love (ἀγάπη) does no wrong to a neighbor; therefore love (ἀγάπη) is the fulfilling of the law.

And he identified the source of this love (Galatians 5:22a ESV):

But the fruit (καρπὸς; e.g., “result”) of the Spirit is love (ἀγάπη)…

He also expounded on this love that is the result of the indwelling Holy Spirit of God (1 Corinthians 13:4-13 ESV):

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 (ἀγάπη) 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).

The love which renders one holy and blameless is not achieved by being perfected by the flesh but by hearing with faith. Paul continued: προορίσας ἡμᾶς, he predestined us, εἰς υἱοθεσίαν, for adoption as sons, διὰ Ἰησοῦ Χριστοῦ, through Jesus Christ, εἰς αὐτόν, to himself (literally, “to Him”), κατὰ τὴν εὐδοκίαν, according to the purpose, τοῦ θελήματος αὐτοῦ, of his will, εἰς ἔπαινον, to the praise (or, “unto praise”), δόξης τῆς χάριτος αὐτοῦ, of his glorious grace, ἧς ἐχαρίτωσεν ἡμᾶς, with which he has blessed us (or, “which has blessed us”), ἐν τῷ ἠγαπημένῳ, in the Beloved (or “by means of the Beloved”).

I’m here in Ephesians ostensibly because he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace¹¹ serves as a rebuttal of sorts to the contention that and then his reason to boast will be in himself alone¹² is an appropriate translation of καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει. Granted, once I hear εἰς ἑαυτὸν μόνον as a matter of private boasting, “unto himself alone,” rather than boasting about himself, even in himself alone rings true. But the bookend—καὶ οὐκ εἰς τὸν ἕτερον, and not in his neighbor¹³—is rendered unintelligible. Boasting privately within my neighbor is a ventriloquist act that has never even occurred to me to attempt, though boasting about myself, or the work of God in and through me, unto my neighbor is well within the purview of my potential offenses.

Now that I am here, however, Paul’s letter To the saints who are in Ephesus¹⁴ is a treasure trove of truth to be hearing with faith: Not only did he call them the saints (τοῖς ἁγίοις), he described them as faithful by means of Christ Jesus (ἐν Χριστῷ Ἰησοῦ).

You are severed from Christ, you who would be justified by the law (ἐν νόμῳ; “by means of law”); you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus (ἐν…Χριστῷ |Ἰησοῦ|; “by means of Christ Jesus”) neither circumcision nor uncircumcision counts for anything, but only faith (πίστις) working through love.¹⁵

Hearing the dative case in Paul’s writing as “by means of,” more often than not, is probably a necessary step in overcoming every attempt at being perfected by the flesh.¹⁶ The truth to be hearing with faith is: Paul, apostle of Christ Jesus by the will of God: To the saints who are in Ephesus, and faithful by means of Christ Jesus: Grace to you and peace from God our Father and Lord Jesus Christ. The blessed God and Father of our Lord Jesus Christ, who has blessed us by means of every spiritual blessing in the heavenly places by means of Christ, even as he chose us by means of him before the foundation of the world to be us, holy and blameless before him by means of love: he predestined us for adoption as sons through Jesus Christ to Him according to the purpose of his will unto praise of his glorious grace which has blessed us by means of the Beloved.

…to unite all things in Christ…

In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace [Table], which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in Christ, things in heaven and things on earth in him [Table].¹⁷

Paul continued: Ἐν ᾧ, In him (literally, “In whom” or “By means of whom”), ἔχομεν τὴν ἀπολύτρωσιν, we have redemption, διὰ τοῦ αἵματος αὐτοῦ, through his blood (e.g., “bloodshed”), τὴν ἄφεσιν τῶν παραπτωμάτων, the forgiveness of…trespasses, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ, according to the riches of his grace, ἧς ἐπερίσσευσεν εἰς ἡμᾶς, which he lavished upon us, ἐν πάσῃ σοφίᾳ καὶ φρονήσει, in all wisdom and insight (or, “by means of all wisdom and insight”).

The Greek continues: γνωρίσας ἡμῖν, making known to us (or, “by means of us”), τὸ μυστήριον τοῦ θελήματος αὐτοῦ, the mystery of his will, κατὰ τὴν εὐδοκίαν αὐτοῦ, according to his purpose, ἣν προέθετο ἐν αὐτῷ, which he set forth in Christ (or, “by means of Christ”; literally, “Him”), εἰς οἰκονομίαν, as a plan (or, “for stewardship”), τοῦ πληρώματος τῶν καιρῶν, for the fullness of time (literally, “of the fulfilling of the ages”), ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, to unite all things in Christ (literally, “to gather together in one the whole by means of the Christ”), τὰ ἐπὶ τοῖς οὐρανοῖς, things in heaven (literally, “those in the heavens”), καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ, and things (or, “those”) on “the” earth in him (or, “by means of Him”).

The truth to be hearing with faith continued: By means of whom we have redemption through his bloodshed, the forgiveness of trespasses according to the riches of his grace which he lavished upon us by means of all wisdom and insight, making known by means of us the mystery of his will according to his purpose which he set forth by means of Him for stewardship of the fulfilling of the ages: to gather together in one the whole by means of the Christ, those in the heavens and those on the earth by means of Him. As Jesus promised, And I, when I am lifted up from the earth, will draw all (πάντας, a form of πᾶς)…to myself.¹⁸

…to the praise of his glory…

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory [Table]. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who¹⁹ is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.²⁰

Paul continued: Ἐν ᾧ καὶ, In him (literally, “In whom also” or “By means of whom also”), ἐκληρώθημεν, we have obtained an inheritance, προορισθέντες, having been predestined, κατὰ πρόθεσιν, according to the purpose, τοῦ τὰ πάντα ἐνεργοῦντος, of him who all things works (or “of Him who the whole works”), κατὰ τὴν βουλὴν, according to the counsel, τοῦ θελήματος αὐτοῦ, of his will, εἰς τὸ εἶναι ἡμᾶς, so that we who “are,” εἰς ἔπαινον δόξης αὐτοῦ, “unto” praise of his glory, τοὺς προηλπικότας ἐν τῷ Χριστῷ, were first to hope in Christ (or “by means of Christ”). Ἐν ᾧ καὶ, In him…also (Literally, “in whom also” or “By means of whom also”), ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, you heard the word of truth, (τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, the gospel of your salvation) ἐν ᾧ καὶ πιστεύσαντες, and believed in him (Literally, “in whom also believed” or “by means of whom also believed”) ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, were sealed with the promised Holy Spirit (literally, “you were sealed with the Spirit” or “by means of the Spirit of the promise of the holy” or “by means of the Holy [One]”), ὅ ἐστιν ἀρραβὼν, who is the guarantee, τῆς κληρονομίας ἡμῶν, of our inheritance, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, until we acquire possession of it (literally, “for redemption of possession”), εἰς ἔπαινον τῆς δόξης αὐτοῦ, “unto” praise of his glory.

Or do you not know that your body is a temple of the Holy Spirit within you, Paul wrote elsewhere, whom you have from God? You are not your own, for you were bought with a price [Table].²¹ Peter may have expressed our inheritance “for redemption of possession” more clearly (1 Peter 2:8b-10 ESV):

They stumble because they disobey (ἀπειθοῦντες, a present participle of ἀπειθέω; e.g., “disbelieve, doubt”) the word, as they were destined to do (Romans 11:11-24; cf. 11:23).

But you are a chosen race, a royal priesthood, a holy nation, a people for (εἰς) his own possession (περιποίησιν, an accusative form of περιποίησις), that you may proclaim the excellencies (τὰς ἀρετὰς) of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.

The inheritance of the priesthood was stated clearly in the law:

Masoretic Text		Septuagint
Deuteronomy 10:8, 9 (Tanakh)	Deuteronomy 10:8, 9 (NET)	Deuteronomy 10:8, 9 (NETS)	Deuteronomy 10:8, 9 (English Elpenor)
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day.	At that time the Lord set apart the tribe of Levi to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings in his name, as they do to this very day.	At that time the Lord set apart the tribe of Leui to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pray in his name, to this day.	At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.
Wherefore Levi hath no portion nor inheritance (וְנַֽחֲלָ֖ה) with his brethren; HaShem is his inheritance (נַֽחֲלָת֔וֹ), according as HaShem thy G-d spoke unto him.–	Therefore Levi has no allotment or inheritance (naḥălâ, ונחלה) among his brothers; the Lord is his inheritance (naḥălâ, נחלתו) just as the Lord your God told him.	Therefore, for the Leuites there is not a part or allotment (κλῆρος) among their brothers; the Lord himself is his allotment (κλῆρος), as he said to him.)	Therefore the Levites have no part nor inheritance (κλῆρος) among their brethren; the Lord himself [is] their inheritance (κλῆρος), as he said to them.

And so I assume that the inheritance of this royal priesthood—an inheritance (κληρονομίαν, another form of κληρονομία) that is imperishable, undefiled, and unfading, kept in heaven for you,²² who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time²³—is God the Father, God the Son through God the indwelling Holy Spirit rather than some unspecified it which we acquire possession of.

…all who hate me love death.

As I worked on this essay I watched Lars von Trier’s Melancholia again, drawn to it as irresistibly as Justine (Kirsten Dunst) is drawn out of her sister’s house to bathe naked in the reflected light of the giant planet on a collision course with earth. Claire (Charlotte Gainsbourg), Justine’s sister, follows Justine at a distance and becomes our window into her amorous affection for impending death.

Justine had rejected her husband Michael (Alexander Skarsgård) from their bridal bed, only to wander off and rape Tim (Brady Corbet) in the sand trap on her brother-in-law’s golf course, still wearing her wedding dress. And Claire’s voyeuristic presence at Justine’s tryst with the planet Melancholia reminds us of her failure to engage her depressed sister in an imitation of life; namely, her attempt to put Justine in a bath before eating a favorite meal—meatloaf she had specially prepared—a gesture which Justine also rejected: “It tastes like ashes.”

And I was again reminded of Lars von Trier’s uncanny ability to dramatize biblical themes. The speaker of the headline of this section—all who hate me love death²⁴—is God:

Masoretic Text		Septuagint
Proverbs 8:1 (Tanakh/KJV)	Proverbs 8:1 (NET)	Proverbs 8:1 (NETS)	Proverbs 8:1 (English Elpenor)
Doth not wisdom (חָכְמָ֥ה) cry? and understanding put forth her voice?	Does not wisdom (ḥāḵmâ, חכמה) call out? Does not understanding raise her voice?	You will proclaim wisdom (σοφίαν) in order that prudence may be obedient to you;	Thou shalt proclaim wisdom (σοφίαν), that understanding may be obedient to thee.

Though the Masoretic text and Septuagint differ somewhat in their interpretations of the original Hebrew, Paul made the connection (1 Corinthians 1:20-25 ESV):

Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom (σοφίαν, a form of σοφία) of the world? [Table] For since, in the wisdom (σοφίᾳ, another form of σοφία) of God, the world did not know God through wisdom (σοφίας, another form of σοφία), it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom (σοφίαν, a form of σοφία), but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles [Table], but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom (σοφίαν, a form of σοφία) of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men [Table].

In the fictional world of Lars von Trier’s Melancholia there was no salvation from death or the love of death. As Justine said:

The earth is evil. We don’t need to grieve for it…Nobody will miss it…All I know is, life on earth is evil…I know we’re alone…Life is only on earth—and not for long.

Justine’s hatred of God doesn’t manifest in particularly overt or aggressive ways. She is a fictional character. Jesus is not drawing her to Himself with the infinite gravity of All authority in heaven and on earth.²⁵ There is nothing for her to resist. She simply states her hatred calmly: “I know we’re alone.” Still, as writer and director of Melancholia, Mr. von Trier grounded Justine in the here and now. Her mother Gaby (Charlotte Rampling) reveals much of Justine’s nurturing in an impromptu and unwilling wedding toast:

Yes, I wasn’t at the church. I don’t believe in marriage. Claire, who I’ve always taken for a sensible girl, you’ve arranged a spectacular party: Till death do us part and forever and ever, Justine and Michael. I just have one thing to say: enjoy it while it lasts. I myself hate marriages…especially when they involve some of my closest family members.

And Justine’s erratic behavior bears some resemblance to the contemporary woman whose quest for self-possession both entitles her to share herself with whomever whenever she chooses and prohibits her from being possessed by another, man or God. Her father Dexter (John Hurt) has no words to say beyond his complaint about not wishing to complain about Gaby (which provoked Gaby’s outburst). Dexter will dance with his daughter and party with her but will not, or cannot, have a serious conversation with her about her concerns.

I understand Justine as an actor playing a role called happiness (unconvincingly) in a world that is ultimately absurd to her, a mindless concatenation of meaningless rituals: evil in a word, though even evil loses its potency when not held in opposition to the goodness and graciousness, love in a word, of God. She only comes to life, as it were, only comes into her own true self as death overwhelms all (well, everyone except for her young nephew, to whom she lies shamelessly). We, however, live in a real world where death is ultimately defeated, where the goodness of God draws you to Himself to love and possess you through Jesus: the way, and the truth, and the life.²⁶

The truth to be hearing with faith is: By means of whom also we have obtained an inheritance, having been predestined of Him who the whole works according to the counsel of his will, so that we who are unto praise of his glory were first to hope by means of Christ. By means of whom also you heard the word of truth, the gospel of your salvation, by means of whom also believed; you were sealed by means of the Spirit of the promise by means of the holy [One] who is the guarantee of our inheritance for redemption of possession unto praise of his glory.

I may be getting carried away with the “by means of” aspect of Paul’s use of the dative case. But I would prefer to praise the Lord too much, rather than too little, for his salvation, not falling back into the temptation of being perfected by the flesh. Paul made it abundantly clear here that the Lord’s purpose in saving me was unto praise of his glory. His salvation is good. I will perceive that goodness and will praise Him for it because that is his purpose. And I’ll continue to study Ephesians to know more truth to be hearing with faith.

According to a note (29) Peter quoted from Hosea 1:6, 9 and 2:23. Tables comparing the Greek of Peter’s quotation to that of the Septuagint follow.

1 Peter 2:10b (NET Parallel Greek)	Hosea 1:6b (Septuagint BLB)	Hosea 1:6b (Septuagint Elpenor)
οὐκ ἠλεημένοι	Οὐκ-ἠλεημένη	Οὐκ-ἠλεημένη
1 Peter 2:10b (NET)	Hosea 1:6b (NETS)	Hosea 1:6b (English Elpenor)
shown no mercy	Not Pitied	Unpitied

1 Peter 2:10a (NET Parallel Greek)	Hosea 1:9b (Septuagint BLB)	Hosea 1:9b (Septuagint Elpenor)
οὐ λαὸς	Οὐ-λαόσ-μου	Οὐ-λαός-μου
1 Peter 2:10a (NET)	Hosea 1:9b (NETS)	Hosea 1:9b (English Elpenor)
not a people	Not My People	Not my people

1 Peter 2:10 (NET Parallel Greek)	Hosea 2:23b (Septuagint BLB) Table	Hosea 2:23b (Septuagint Elpenor)
οὐ λαὸς νῦν δὲ λαὸς θεοῦ…οὐκ ἠλεημένοι νῦν δὲ ἐλεηθέντες	καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ–μου λαός μου εἶ σύ	καὶ ἐλεήσω τὴν Οὐκ-ἠλεημένην καὶ ἐρῶ τῷ Οὐ-λαῷ–μου λαός μου εἰ σύ
1 Peter 2:10 (NET)	Hosea 2:23b (NETS)	Hosea 2:23b (English Elpenor)
not a people, but now you are God’s people… shown no mercy, but now you have received mercy	And I will have pity on Not Pitied, and I will say to Not My People, “You are my people,”	and will love her that was not loved, and will say to that which was not my people, Thou art my people;

Tables comparing Hosea 1:6; 1:9; Deuteronomy 10:8; 10:9; Proverbs 8:36 and 8:1 in the Tanakh, KJV and NET, and tables comparing the Greek of Hosea 1:6; 1:9; Deuteronomy 10:8; 10:9; Proverbs 8:36 and 8:1 in the Septuagint (BLB and Elpenor), and tables comparing Mark 5:19; Ephesians 1:14 and 1 Peter 1:4 in the KJV and NET follow.

Hosea 1:6 (Tanakh)	Hosea 1:6 (KJV)	Hosea 1:6 (NET)
And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.	And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.	She conceived again and gave birth to a daughter. Then the Lord said to him, “Name her ‘No Pity’ (Lo-Ruhamah) because I will no longer have pity on the nation of Israel. For I will certainly not forgive their guilt.

Hosea 1:6 (Septuagint BLB)	Hosea 1:6 (Septuagint Elpenor)
καὶ συνέλαβεν ἔτι καὶ ἔτεκεν θυγατέρα καὶ εἶπεν αὐτῷ κάλεσον τὸ ὄνομα αὐτῆς Οὐκ-ἠλεημένη διότι οὐ μὴ προσθήσω ἔτι ἐλεῆσαι τὸν οἶκον τοῦ Ισραηλ ἀλλ᾽ ἢ ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς	καὶ συνέλαβεν ἔτι καὶ ἔτεκε θυγατέρα, καὶ εἶπεν αὐτῷ· κάλεσον τὸ ὄνομα αὐτῆς, Οὐκ-ἠλεημένη, διότι οὐ μὴ προσθήσω ἔτι ἐλεῆσαι τὸν οἶκον ᾿Ισραήλ, ἀλλ᾿ ἢ ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς
Hosea 1:6 (NETS)	Hosea 1:6 (English Elpenor)
And she conceived again and bore a daughter. And he said to him, “Call her name Not Pitied, for I will no longer have pity on the house of Israel, but setting myself in opposition, I will oppose them.	And she conceived again, and bore a daughter. And he said to him, Call her name, Unpitied: for I will no more have mercy on the house of Israel, but will surely set myself in array against them.

Hosea 1:9 (Tanakh)	Hosea 1:9 (KJV)	Hosea 1:9 (NET)
Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.	Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.	Then the Lord said: “Name him ‘Not My People’ (Lo-Ammi) because you are not my people, and I am not your God.

Hosea 1:9 (Septuagint BLB)	Hosea 1:9 (Septuagint Elpenor)
καὶ εἶπεν κάλεσον τὸ ὄνομα αὐτοῦ Οὐ-λαόσ-μου διότι ὑμεῖς οὐ λαός μου καὶ ἐγὼ οὔκ εἰμι ὑμῶν	καὶ εἶπε· κάλεσον τὸ ὄνομα αὐτοῦ Οὐ-λαός-μου, διότι ὑμεῖς οὐ λαός μου, καὶ ἐγώ οὐκ εἰμὶ ὑμῶν
Hosea 1:9 (NETS)	Hosea 1:9 (English Elpenor)
And he said, “Call his name Not My People, for you are not my people and I am not your ‘I am.’”	And he said, Call his name, Not my people: for ye are not my people, and I am not your [God].

Deuteronomy 10:8 (Tanakh)	Deuteronomy 10:8 (KJV)	Deuteronomy 10:8 (NET)
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day.	At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.	At that time the Lord set apart the tribe of Levi to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings in his name, as they do to this very day.

Deuteronomy 10:8 (Septuagint BLB)	Deuteronomy 10:8 (Septuagint Elpenor)
ἐν ἐκείνῳ τῷ καιρῷ διέστειλεν κύριος τὴν φυλὴν τὴν Λευι αἴρειν τὴν κιβωτὸν τῆς διαθήκης κυρίου παρεστάναι ἔναντι κυρίου λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης	ἐν ἐκείνῳ τῷ καιρῷ διέστειλε Κύριος τὴν φυλὴν τὴν Λευὶ αἴρειν τὴν κιβωτὸν τῆς διαθήκης Κυρίου, παρεστάναι ἔναντι Κυρίου, λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης
Deuteronomy 10:8 (NETS)	Deuteronomy 10:8 (English Elpenor)
At that time the Lord set apart the tribe of Leui to carry the ark of the covenant of the Lord, to stand before the Lord to minister and to pray in his name, to this day.	At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.

Deuteronomy 10:9 (Tanakh)	Deuteronomy 10:9 (KJV)	Deuteronomy 10:9 (NET)
Wherefore Levi hath no portion nor inheritance with his brethren; HaShem is his inheritance, according as HaShem thy G-d spoke unto him.–	Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.	Therefore Levi has no allotment or inheritance among his brothers; the Lord is his inheritance just as the Lord your God told him.

Deuteronomy 10:9 (Septuagint BLB)	Deuteronomy 10:9 (Septuagint Elpenor)
διὰ τοῦτο οὐκ ἔστιν τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν κύριος αὐτὸς κλῆρος αὐτοῦ καθὰ εἶπεν αὐτῷ	διὰ τοῦτο οὐκ ἔστι τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν· Κύριος αὐτὸς κλῆρος αὐτοῦ, καθότι εἶπεν αὐτῷ
Deuteronomy 10:9 (NETS)	Deuteronomy 10:9 (English Elpenor)
Therefore, for the Leuites there is not a part or allotment among their brothers; the Lord himself is his allotment, as he said to him.)	Therefore the Levites have no part nor inheritance among their brethren; the Lord himself [is] their inheritance, as he said to them.

Proverbs 8:36 (Tanakh)	Proverbs 8:36 (KJV)	Proverbs 8:36 (NET)
But he that sinneth against me wrongeth his own soul: all they that hate me love death.	But he that sinneth against me wrongeth his own soul: all they that hate me love death.	But the one who misses me brings harm to himself; all who hate me love death.”

Proverbs 8:36 (Septuagint BLB)	Proverbs 8:36 (Septuagint Elpenor)
οἱ δὲ εἰς ἐμὲ ἁμαρτάνοντες ἀσεβοῦσιν τὰς ἑαυτῶν ψυχάς καὶ οἱ μισοῦντές με ἀγαπῶσιν θάνατον	οἱ δὲ ἁμαρτάνοντες εἰς ἐμὲ ἀσεβοῦσιν εἰς τὰ ἑαυτῶν ψυχάς, καὶ οἱ μισοῦντές με ἀγαπῶσι θάνατον
Proverbs 8:36 (NETS)	Proverbs 8:36 (English Elpenor)
But those who sin against me treat their own souls with impiety, and those who hate me love death.	But they that sin against me act wickedly against their own souls: and they that hate me love death.

Proverbs 8:1 (Tanakh)	Proverbs 8:1 (KJV)	Proverbs 8:1 (NET)
Doth not wisdom cry? and understanding put forth her voice?	Doth not wisdom cry? and understanding put forth her voice?	Does not wisdom call out? Does not understanding raise her voice?

Proverbs 8:1 (Septuagint BLB)	Proverbs 8:1 (Septuagint Elpenor)
σὺ τὴν σοφίαν κηρύξεις ἵνα φρόνησίς σοι ὑπακούσῃ	ΣΥ τὴν σοφίαν κηρύξεις, ἵνα φρόνησίς σοι ὑπακούσῃ
Proverbs 8:1 (NETS)	Proverbs 8:1 (English Elpenor)
You will proclaim wisdom in order that prudence may be obedient to you;	Thou shalt proclaim wisdom, that understanding may be obedient to thee.

Mark 5:19 (NET)	Mark 5:19 (KJV)
But Jesus did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.”	Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

Mark 5:19 (NET Parallel Greek)	Mark 5:19 (Stephanus Textus Receptus)	Mark 5:19 (Byzantine Majority Text)
καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ· ὕπαγε εἰς τὸν οἶκον σου πρὸς τοὺς σοὺς καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριος σοι πεποίηκεν καὶ ἠλέησεν σε	ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος εποιησεν και ηλεησεν σε	ο δε ιησους ουκ αφηκεν αυτον αλλα λεγει αυτω υπαγε εις τον οικον σου προς τους σους και αναγγειλον αυτοις οσα σοι ο κυριος πεποιηκεν και ηλεησεν σε

Ephesians 1:14 (NET)	Ephesians 1:14 (KJV)
who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.	Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Ephesians 1:14 (NET Parallel Greek)	Ephesians 1:14 (Stephanus Textus Receptus)	Ephesians 1:14 (Byzantine Majority Text)
ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ	ος εστιν αρραβων της κληρονομιας ημων εις απολυτρωσιν της περιποιησεως εις επαινον της δοξης αυτου	ος εστιν αρραβων της κληρονομιας ημων εις απολυτρωσιν της περιποιησεως εις επαινον της δοξης αυτου

1 Peter 1:4 (NET)	1 Peter 1:4 (KJV)
that is, into an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,	To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

1 Peter 1:4 (NET Parallel Greek)	1 Peter 1:4 (Stephanus Textus Receptus)	1 Peter 1:4 (Byzantine Majority Text)
εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς	εις κληρονομιαν αφθαρτον και αμιαντον και αμαραντον τετηρημενην εν ουρανοις εις ημας	εις κληρονομιαν αφθαρτον και αμιαντον και αμαραντον τετηρημενην εν ουρανοις εις υμας

Exploration, Part 13

Back to Justice and Mercy Revisited, Part 2

¹ Galatians 3:3b (ESV)

² Galatians 3:2c (ESV)

³ Galatians 3:3c (ESV)

⁴ Exploration, Part 11

⁵ Galatians 6:14 (ESV)

⁶ The Net parallel Greek text, NA²⁸ and Byzantine Majority Text had πεποίηκεν here, a form of ποιέω in the perfect tense, where the Stephanus Textus Receptus had εποιησεν (KJV: hath done) in the aorist tense.

⁷ Mark 5:19 (ESV)

⁸ Luke 17:10b (ESV)

⁹ Ephesians 1:1-6 (ESV)

¹⁰ From Noun Cases: Dative Case, Greek Nouns (Shorter Definitions), on Resources for Learning New Testament Greek online.

¹¹ Ephesians 1:5, 6a (ESV) Table

¹² Galatians 6:5b (ESV)

¹³ Galatians 6:5c (ESV)

¹⁴ Ephesians 1:1b (ESV)

¹⁵ Galatians 5:4-6 (ESV) This faith, πίστις, is another result, translated faithfulness, of the indwelling Holy Spirit.

¹⁶ Galatians 3:3c (ESV)

¹⁷ Ephesians 1:7-10 (ESV)

¹⁸ John 12:32 (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had ὅ here, probably a form of the relative pronoun ὅς (rather than the article ὁ), where the Stephanus Textus Receptus and Byzantine Majority Text had ὅς (KJV: which).

²⁰ Ephesians 1:11-14 (ESV)

²¹ 1 Corinthians 6:19, 20a (ESV)

²² The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ὑμᾶς here, where the Stephanus Textus Receptus had ημας (“us”).

²³ 1 Peter 1:4, 5 (ESV)

²⁴ Proverbs 8:36b (ESV)

²⁵ Matthew 28:18b (ESV) Table

²⁶ John 14:6b (ESV)

Exploration, Part 11

Posted on May 8, 2025 by admin

Paul had asked foolish Galatians to consider: 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?¹ He continued describing the fruit (result) of the Spirit (Galatians 5:25-6:5 ESV).

If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another.

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ [Table]. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.

Since we live by the Spirit

The Greek is: Εἰ, If (or, “Since”), ζῶμεν, we live, πνεύματι, by the Spirit. The Greek word ζῶμεν, a form of ζάω, could be understood in the indicative mood, as “a statement of fact,” or in the subjunctive mood, as an action that “will possibly happen, depending on certain objective factors or circumstances.” The translation we live, rather than we may live, acknowledges the indicative mood. Paul had written of himself (Galatians 2:19 ESV):

For through the law I died to the law, so that I might live to God.

Here the Greek was: ἐγὼ γὰρ, For I, διὰ νόμου, through the law, νόμῳ, to the law (or, “by means of the law”), ἀπέθανον, died, ἵνα, so that, θεῷ, to God (or, “by means of God”), ζήσω, I might live. Here ζήσω, another form of ζάω, was in the subjunctive mood, though the conjunction ἵνα indicates that it is part of a 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.²

In this instance “another stated action” was “I through the law by means of the law died” ἀπέθανον, a form of ἀποθνήσκω. Was this a unique and special achievement of Paul’s? Likewise, my brothers, you also have died (ἐθανατώθητε, a form of θανατόω; literally, “you have been put to death”) to the law (τῷ νόμῳ; or, “by means of the law”) through the body of Christ.³

He wrote elsewhere (Romans 6:3, 4 ESV).

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death (θάνατον, a form of θάνατος)? We were buried therefore with him by baptism into death (εἰς τὸν θάνατον), in order that, just as Christ was raised from the dead (ἐκ νεκρῶν) by the glory of the Father, we too might walk in newness of life.

And so, Paul wrote of himself (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 Greek is: Χριστῷ, with Christ (or, “by means of Christ”), συνεσταύρωμαι, I have been crucified, ζῶ δὲ οὐκέτι ἐγώ, and it is no longer I who live (literally, “but I live no longer I” or “but I live hereafter not I”), ζῇ δὲ ἐν ἐμοὶ Χριστός, but Christ lives in me (literally, “but He lives within me, Christ”), ὃ δὲ νῦν ζῶ ἐν σαρκί, So the life I now live in the body (literally, “so who now I live within flesh”), ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ, I live because of the faithfulness of the Son of God (literally, “by faithfulness I live by means of the Son of God”), τοῦ ἀγαπήσαντος με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ, who loved me and gave himself for me.

None of this has anything to do with being perfected by the flesh (σαρκὶ ἐπιτελεῖσθε). It is only achieved by hearing with faith (ἐξ ἀκοῆς πίστεως). Paul continued describing the result of the Spirit: πνεύματι, with (or, “by”) the Spirit, καὶ, also, στοιχῶμεν, let us…keep in step.

By the Spirit also we may keep in step

In Paul’s letters only one other occurrence of πνεύματι (without any modifiers) was translated with the Spirit in the ESV [see Table below].

And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit (πνεύματι) of the living God, not on tablets of stone but on tablets of human hearts.⁴

This translation seems to have been an accommodation to match the adjective μέλανι (with ink) in the dative case, since by ink may have sounded awkward in English. Still, both the dative adjective and dative noun can be easily understood as “by means of ink” and “by means of the Spirit” respectively. While it may still be possible to hear let us also keep in step with the Spirit⁵ as “by means of the Spirit,” the ESV translators used the formula let us in Jesus’ command as let him (Mark 8:34b ESV).

If anyone would come after me, let him deny himself and take up his cross and follow me [Table].

The Greek word translated let him deny was ἀπαρνησάσθω,⁶ an imperative form of ἀπαρνέομαι, he must deny (NET). And since the ESV translators chose⁷ what sounds like the imperative option for περιπατεῖτε (walk) in But I say, walk by the Spirit, and you will not gratify the desires of the flesh,⁸ let us also keep in step with the Spirit⁹ sounds like “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”¹⁰

It is as if it were written to foolish Galatians who, while attempting to be perfected by the flesh,¹¹ had rushed ahead, were lagging behind or were in some other way out of cadence with the Spirit. This translation may well be an insightful paraphrase of the problem caused by any attempt to be perfected by the flesh, but the solution is not a work that foolish Galatians (or anyone else) must achieve: slowing down, speeding up or doing a little hop and skip step. All attempts to be perfected by the flesh are remedied by hearing with faith (ἐξ ἀκοῆς πίστεως).¹²

A more natural translation of στοιχῶμεν in the subjunctive mood—“we may keep in step”—would sound less like we are…being perfected by the flesh, or that Paul was restating the problem of being perfected by the flesh, and more like a contingent solution to that problem: “The action of the verb will possibly happen, depending on certain objective factors or circumstances.” The “objective factors or circumstances” are “by the Spirit (or even, with the Spirit, understood instrumentally) also we may keep in step” since we live by the Spirit¹³ by hearing with faith.¹⁴

We may not become conceited

Paul continued: μὴ γινώμεθα κενόδοξοι, Let us not become conceited. Here, too, a more natural translation of the verb γινώμεθα, a form of γίνομαι in the subjunctive mood—“we may not become conceited”—renders this clause as another truth to believe “by the Spirit since” we live by the Spirit¹⁵ by hearing with faith.¹⁶ Granted, apart from any consideration of the function of subjunctive verbs in Koine Greek, “we may not become conceited” can sound like another law of Paul: he does not grant us permission to become conceited. While this is a true statement, it was not exactly his point here in Greek: “Since we live by the Spirit, by the Spirit we may keep in step; [by the Spirit] we may not become conceited.”

The adjective κενόδοξοι, a form of κενόδοξος (ESV: conceited), only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: From κενός (kenos, meaning “empty”) and δόξα (doxa, meaning “glory” or “reputation”)

Usage: The term “kenodoxos” refers to someone who is excessively proud or boastful, seeking glory or recognition for themselves without substance or merit. It conveys the idea of being self-centered and having an inflated sense of one’s own importance, often at the expense of others.

Cultural and Historical Background: In the Greco-Roman world, honor and reputation were highly valued, and individuals often sought to elevate their status through public recognition and achievements. The concept of “kenodoxos” would have been understood as a negative trait, as it implies a superficial pursuit of glory without genuine worth. In the early Christian context, humility and selflessness were emphasized as virtues, contrasting with the self-aggrandizing behavior denoted by “kenodoxos.”

Paul made his usage of κενόδοξοι quite explicit: ἀλλήλους προκαλούμενοι, one another provoking, ἀλλήλοις φθονοῦντες, one another (or, by one another) envying. The participle προκαλούμενοι, a form of the verb προκαλέω, only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: From πρό (pro, “before”) and καλέω (kaleó, “to call”)

Usage: The Greek verb “prokaleó” primarily means to provoke or to challenge someone. It carries the connotation of inciting or stirring up a reaction, often in a confrontational or competitive manner. In the New Testament, it is used to describe actions that lead to contention or rivalry.

Cultural and Historical Background: In the Greco-Roman world, public discourse and debate were common, and the act of provoking or challenging others was often seen in the context of philosophical discussions, legal disputes, or athletic competitions. The term “prokaleó” would have been understood in this cultural milieu as an action that could lead to either positive engagement or negative conflict, depending on the context and intent.

The participle φθονοῦντες, a form of the verb φθονέω (ESV: envying), only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: Derived from φθόνος (phthonos), meaning “envy” or “jealousy.”

Usage: The verb “phthoneó” is used in the New Testament to describe the act of envying or being jealous of someone. It conveys a sense of ill will or resentment towards another person due to their advantages, success, or possessions. This term is often associated with a negative moral and spiritual connotation, as envy is considered a vice that can lead to further sin and discord among individuals.

Cultural and Historical Background: In the Greco-Roman world, envy was recognized as a destructive emotion that could disrupt social harmony and personal relationships. Philosophers like Aristotle and Plutarch discussed envy as a vice that should be avoided. In Jewish and early Christian teachings, envy was similarly viewed as a sin that could lead to other transgressions, such as strife and division within the community. The New Testament writers often warned against envy, emphasizing the importance of love, contentment, and unity among believers.

The first reciprocal pronoun ἀλλήλους is in the accusative case and the second ἀλλήλοις is in the dative case: “[By the Spirit] we may not become conceited, provoking one another by one another envying (or, by envying one another).” Why? We are not attempting to be perfected by the flesh or confused into thinking we are being perfected by our own works in the flesh, but “by the Spirit since” we live by the Spirit¹⁷ by hearing with faith.¹⁸ As Paul wrote to divided Corinthians (1 Corinthians 4:6, 7 ESV):

I have applied all these things to myself and Apollos¹⁹ for your benefit, brothers, that you may learn by us not²⁰ to go beyond what is written, that none of you may be puffed up in favor of one against another. For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast (καυχᾶσαι, a form of καυχάομαι) as if you did not receive it?

Paul continued: Ἀδελφοί, Brothers, ἐὰν καὶ, if (literally, “even if”), προλημφθῇ ἄνθρωπος, anyone is caught, ἔν τινι παραπτώματι, in any transgression, ὑμεῖς οἱ πνευματικοὶ, you, “the spiritual,” “you who walk by the Spirit, you who live by the Spirit,” καταρτίζετε, should restore.

The command, καταρτίζετε, is an imperative form of καταρτίζω in the present tense and active voice: “to adjust or put in order, restore; to put (nets) to rights, mend (nets), repair; to restore to a right mind; to complete; to furnish completely; to make good, reconcile; to prepare, make ready; to provide direction; to establish, create, form.” Restore whom? τὸν τοιοῦτον, him (literally, “such as this”), the one caught (ESV), or overtaken (KJV), in any transgression: ἐν πνεύματι πραΰτητος, in a spirit of gentleness. In context this does not mean to gently and humbly offer foolish Galatians self-help tips that they might continue being perfected by the flesh,²¹ but restoration designed to reacquaint them with their walk by the Spirit, and [they] will not gratify (οὐ μὴ τελέσητε) the desires of the flesh.²²

How do “the spiritual” obey the command to restore those attempting to be perfected by the flesh? by the grace of God, by that continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit (result) of the Spirit [Table],²³ received by hearing with faith rather than by being perfected by the flesh. Self-help tips are likely to turn the heart of the tipster to the foolishness of being perfected by the flesh.

Paul continued: σκοπῶν σεαυτὸν, Keep watch on yourself, μὴ καὶ σὺ, lest you too, πειρασθῇς, be tempted. The passive verb πειρασθῇς, a form of πειράζω in the aorist tense and subjunctive mood, means: to be tempted or enticed. And in the active voice πειράζω points back to the “objective factors or circumstances” on which the “probability or objective possibility” of being tempted in the subjunctive mood in this context depends: “to try, attempt, make an attempt” (e.g., to be perfected by the flesh). This is the only imaginable circumstance²⁴ when those who are generally led by the Spirit²⁵ gratify the desires of the flesh.²⁶

Paul had already illustrated the difference between attempting to be perfected by the flesh and by hearing with faith in his recounting of a personal example (Galatians 2:11-14 ESV).

But when Cephas came to Antioch, I opposed him to his face, because he stood condemned (κατεγνωσμένος, a participle of καταγινώσκω) [Table]. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him (συνυπεκρίθησαν, a form of συνυποκρίνομαι, αὐτῷ), so that even Barnabas was led astray by their hypocrisy (αὐτῶν τῇ ὑποκρίσει).²⁷ But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” [Table]

How did the arrival of certain men…from James (τινας ἀπὸ Ἰακώβου) exert such power over Cephas, Barnabas and the rest of the Jews in Antioch? The subtly misplaced emphasis of James’ teaching offers a clue (James 2:21-26 ESV).

Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. You see that a person is justified by works and not by faith alone [Table]. And in the same way was not also Rahab the prostitute justified by works (Joshua 2:8-13) when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead [Table].

It’s worth mentioning that his works in the clause faith was active along with his works was τοῖς ἔργοις αὐτοῦ in Greek. But the translators added the personal pronoun his (e.g., αὐτοῦ) to the next clause: καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη (literally, “and by” or “because of the works the faith” or “the faithfulness was brought to a successful conclusion”). So part of the “subtly misplaced emphasis” may be a matter of translation. James’ “subtly misplaced emphasis” comes into view when considering his intended audience, the twelve tribes in the Dispersion (Romans 9:30-32a ESV):

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith, but as if it were based on works (ἔργων, a form of ἔργον) [Table].

James preached the virtue of singing to the choir. His “subtly misplaced emphasis” can be realigned by asking: When Abraham offered up his son Isaac on the altar was this work the result of his being perfected by the flesh²⁸ or by hearing with faith?²⁹ 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.³⁰

Another well-known passage helps explain why Peter (Cephas) drew back [from the Gentiles] and separated himself, fearing the circumcision party³¹ (2 Peter 1:3-8 ESV).

Having begun by the Spirit…³²

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence [Table], by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire [Table].

…are you now being perfected by the flesh?³³

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.

I inserted Paul’s words as topical headings to make my point explicitly. The Greek words translated make every effort are πᾶσαν παρεισενέγκαντες, a participle of παρεισφέρω in the active voice: “to apply, bring to bear, make an effort; to bring in alongside; to add to.” Okay, so far. But to supplement is ἐπιχορηγήσατε, an imperative form of the verb ἐπιχορηγέω in the active voice: “to furnish, provide for (at one’s own expense); to provide monetary needs; to give, grant; to support; to lead a chorus.” What must I supplement (“add”) to all things that pertain to life and godliness?

I wrote elsewhere: “Peter’s writing spoke to me long before Paul’s made any sense at all.”

At the time I was ready to believe Jesus again I was more than willing to make every effort to add to [my] faith excellence.⁷ Excellence is a contemporary attempt to rekindle some Greek fire in Areté (ἀρέτη), since virtue has become an old scold. I set out, discounting the Gospel as something I’d already tried and found wanting, to obey the law, excellently, virtuously. And I saw my efforts as the only sure way of escaping the worldly⁸ corruption that is produced by evil desire (ἐπιθυμίᾳ, a form of ἐπιθυμία).⁹ After I escaped the worldly corruption produced by evil desire by making every effort to keep the law, then I may become [a partaker] of the divine nature.¹⁰

I searched the Bible for rules to obey, fully expecting to be perfected by the flesh because Jesus would help me to have a righteousness of my own that comes from the law.³⁴ In the beginning I couldn’t even imagine a righteousness of God…apart from the law.³⁵ “I believed at the very core of my being that faith was opposed to reason as reason was opposed to faith.”³⁶ And perhaps, more to the point, the core of my core beliefs was: reason, good; faith, bad. So, the righteousness of God through faith in Jesus Christ for all who believe³⁷ was not merely beyond my imagination, but even beyond the pale of my moral universe. A righteousness based on law seemed, all and all, more reasonable. As Paul wrote, the law is not of faith.³⁸ But Jesus continued to draw me to Himself.

Since I was reading the Bible then, it is possible to outline some of the ways He drew me. Searching the Bible for rules to obey, it wasn’t long before I had tied up a heavy burden, hard to bear. Yes, it was very reminiscent of Jesus’ description of the scribes and Pharisees (Matthew 23:4 ESV).

They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger [Table].

And yes, I argued for a time that I was not a hypocrite like those scribes and Pharisees because I was actually trying to lift the heavy burden that “Jesus gave me to bear.” But Jesus said (Luke 17:7-10 ESV):

“Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? [Table] Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? [Table] So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”

Once my angry rant subsided and I paused to catch my breath, I could see that Jesus and I had different perspectives on my righteousness. I saw my righteousness as a high and lofty personal achievement worthy of praise. Yes, it took a while and a lot more Bible study and failure and frustration before I recognized that Jesus saw my righteousness as a baseline He gave willingly and freely if only I believe and receive Him. And yes, even knowing and believing that, I can still have moments of temporary insanity when I reject his grace!

Jesus also prophesied about works of personal achievement, works that seemed far beyond my ability to achieve (Matthew 7:22, 23 ESV):

On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Jesus did not dispute their achievements. And yes, it took some time for me to hear οὐδέποτε ἔγνων ὑμᾶς (ESV: I never knew you) as Jesus’ intention to have spiritual intercourse with me—with all. (This intimate communion with God the Father, God the Son through God the indwelling Holy Spirit has become my favorite part of spending my days with Him studying the Bible to what ever depth of detail He will empower me to go.) Somewhat ironically perhaps and with a dazzling display of power and authority, He continued to draw me to Himself through the writings of Paul.

I, too, delighted in the law of God, in my inner being;³⁹ I had the desire to do what is right, but not the ability to carry it out.⁴⁰ As I began to entertain the righteousness of God as a plausible alternative to a righteousness of my own that comes from the law, I assumed I had misunderstood Peter. Later, I assumed that “Peter was not the writer, not the literary man or learned man, that Paul was.”⁴¹ Only recently have I begun to hear Peter’s writing as an illustration of the difference between being perfected by the flesh and by hearing with faith, as well as an explanation why he in a moment in time in Antioch was so easily led astray when certain men came from James. To separate himself from Gentiles was an easy and obvious way to be perfected by the flesh according to Jewish tradition.

Paul continued: Ἀλλήλων τὰ βάρη βαστάζετε, one another’s burdens [you must] Bear.

One another’s burdens you must bear

The Greek verb βαστάζετε is an imperative form of βαστάζω in the present tense and active voice: “to take up (e.g., to lift up stones); to carry, bear (a physical object); to carry (anything burdensome); to bear, endure, tolerate; to bear, carry (a non-burden, e.g., scars); to carry away, remove (e.g., a corpse, one’s sandals, disease); to take surreptitiously, pilfer, steal.” But Paul didn’t issue this command on his own authority as an Apostle: καὶ οὕτως |ἀναπληρώσετε|, and so [you will] fulfill,⁴² τὸν νόμον τοῦ Χριστοῦ, the law of Christ. A new commandment I give to you, Jesus said, that you love one another: just as I have loved you, you also are to love one another.⁴³

How? being perfected by the flesh or by hearing with faith? By trusting the grace of God, that continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit (result) of the Spirit [Table]. Paul continued: εἰ γὰρ δοκεῖ τις εἶναι, For if anyone thinks he is something, τι μηδὲν ὤν, when he is nothing, φρεναπατᾷ ἑαυτόν, he deceives himself; τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω |ἕκαστος|, But let each one test his own work.

The verb δοκιμαζέτω (test) is an imperative form of δοκιμάζω in the present tense and active voice. It is a command. The specific test seems obvious in this context: Have my works come to fruition by hearing with faith or have I been tempted to be perfected by the flesh? Whatever the outcome to this mandatory test, Paul continued: καὶ τότε, and then, εἰς ἑαυτὸν μόνον, in himself alone. It seems much more appropriate here to translate εἰς unto, “unto himself alone.”

The Greek continues: τὸ καύχημα ἕξει, reason to boast “he will have,” καὶ οὐκ εἰς τὸν ἕτερον, and not [unto the] neighbor (literally, “the other”). The one who has worked by hearing with faith praises God: “unto himself alone he will have reason to boast and not unto the other.” By doing so he does not provoke the other to envy with grace the other may not yet be ready to receive (Ephesians 3:14-21). And even the one who is still deluded into believing that he is being perfected by the flesh: if he praises himself “unto himself alone…and not unto the other,” does not provoke the other to envy under false pretenses.

Paul concluded: ἕκαστος γὰρ, For each, τὸ ἴδιον φορτίον, his own load, βαστάσει, will have to bear. At any given moment we are stuck with who and what we are, our faith and unbelief, our reliance on Christ through his Holy Spirit and our predilections to do it ourselves or to go our own way. But Jesus continues to draw us to Himself.

And when those whose works are accomplished by hearing with faith witness the heavy burden that those laboring to be perfected by the flesh have tied up for themselves, the former can’t help but want to share what God in Christ through the Holy Spirit has done for them, not boasting or provoking but in a spirit of gentleness, sharing with others the love with which Jesus has loved them, so that all may hear: For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.⁴⁴

A table of the occurrences of Paul’s usage of πνεύματι in the ESV and NA²⁸ follows.

Examples of Paul’s usage of πνεύματι in the New Testament
Reference	ESV	NA²⁸
Romans 1:9	For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you	μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι
Romans 2:29	But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.	ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ’ ἐκ τοῦ θεοῦ
Romans 8:9	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.	Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ’ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ
Romans 8:13	For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.	εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε
Romans 8:14	For all who are led by the Spirit of God are sons of God.	ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν
Romans 8:16	The Spirit himself bears witness with our spirit that we are children of God,	αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ
Romans 9:1	I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—	Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ
Romans 12:11	Do not be slothful in zeal, be fervent in spirit, serve the Lord	τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες
Romans 14:17	For the kingdom of God is not a matter of eating and drinking but iof righteousness and peace and joy in the Holy Spirit.	οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ
Romans 15:16	to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.	εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ
1 Corinthians 4:21	What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?	τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος
1 Corinthians 5:3	For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing.	ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον
1 Corinthians 6:11	And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.	καὶ ταῦτά τινες ἦτε· ἀλλ’ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ’ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν
1 Corinthians 7:34	and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband.	καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί
1 Corinthians 12:3	Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.	διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει· Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ
1 Corinthians 12:9	to another faith by the same Spirit, to another gifts of healing by the one Spirit,	ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι
1 Corinthians 12:13	For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.	καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν
1 Corinthians 14:2	For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.	ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια
1 Corinthians 14:15	What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.	τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ
1 Corinthians 14:16	Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?	ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν
2 Corinthians 2:13	my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.	οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλ’ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν
2 Corinthians 3:3	And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.	φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ’ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις
2 Corinthians 6:6	by purity, knowledge, patience, kindness, the Holy Spirit, genuine love;	ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ
2 Corinthians 12:18	I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?	παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν
Galatians 3:3	Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?	οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε
Galatians 5:5	For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.	ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα
Galatians 5:16	But I say, walk by the Spirit, and you will not gratify the desires of the flesh.	Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε
Galatians 5:18	But if you are led by the Spirit, you are not under the law.	εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον
Galatians 5:25	If we live by the Spirit, let us also keep in step with the Spirit.	Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν
Galatians 6:1	Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.	Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς
Ephesians 1:13	In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,	Ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ
Ephesians 2:18	For through him we both have access in one Spirit to the Father.	ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα
Ephesians 2:22	In him you also are being built together into a dwelling place for God by the Spirit.	ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι
Ephesians 3:5	which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.	ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι
Ephesians 4:23	and to be renewed in the spirit of your minds,	ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν
Ephesians 5:18	And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,	καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι
Ephesians 6:18	praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints,	Διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων
Philippians 1:27	Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,	Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου
Philippians 3:3	For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh—	ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες
Colossians 1:8	and has made known to us your love in the Spirit.	ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι
Colossians 2:5	For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.	εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν
1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.	ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι’ ὑμᾶς
2 Thessalonians 2:8	And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.	καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ
1 Timothy 3:16	Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.	καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ

A table comparing 1 Corinthians 4:6 in the KJV and NET follows.

1 Corinthians 4:6 (NET)	1 Corinthians 4:6 (KJV)
I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.	And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

1 Corinthians 4:6 (NET Parallel Greek)	1 Corinthians 4:6 (Stephanus Textus Receptus)	1 Corinthians 4:6 (Byzantine Majority Text)
Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλῶν δι᾿ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου	ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου	ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου

Exploration, Part 12

Back to Exploration, Part 13

Back to 3 John, Part 8

Back to Justice and Mercy Revisited, Part 3

Back to Exploration, Part 18

Back to Antichrist, Part 6

¹ Galatians 3:2b, 3 (ESV)

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

³ Romans 7:4a (ESV)

⁴ 2 Corinthians 3:3 (ESV) Table

⁵ Galatians 5:25b (ESV)

⁶ Exploration, Part 10

⁷ Exploration, Part 5

⁸ Galatians 5:16 (ESV)

⁹ Galatians 5:25b (ESV)

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

¹¹ Galatians 3:3b (ESV)

¹² Galatians 3:2b (ESV)

¹³ Galatians 5:25a (ESV)

¹⁴ Galatians 3:2b (ESV)

¹⁵ Galatians 5:25a (ESV)

¹⁶ Galatians 3:2b (ESV)

¹⁷ Galatians 5:25a (ESV)

¹⁸ Galatians 3:2b (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had Ἀπολλῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απολλω.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had φρονειν (KJV: to think) here. The NET parallel Greek text and NA²⁸ did not.

²¹ Galatians 3:3b (ESV)

²² Galatians 5:16b (ESV)

²³ Galatians 5:22, 23a (ESV)

²⁴ The Greek phrase οὐ μὴ τελέσητε (ESV: you will not gratify) is a subjunctive of emphatic negation: “when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative…when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”

²⁵ Galatians 5:18a (ESV)

²⁶ Galatians 5:16b (ESV)

²⁷ It wasn’t really necessary to transliterate συνυπεκρίθησαν hypocritically or ὑποκρίσει hypocrisy. Both could have been translated without confusion: And the rest of the Jews played a part along with him, so that even Barnabas was led astray by their play-acting.

²⁸ Galatians 3:3b (ESV)

²⁹ Galatians 3:2b (ESV)

³⁰ Hebrews 11:17-19 (ESV)

³¹ Galatians 2:12b (ESV)

³² Galatians 3:3b (ESV)

³³ Galatians 3:3c (ESV)

³⁴ Philippians 3:9b (ESV)

³⁵ Romans 3:21a (ESV)

³⁶ David’s Forgiveness, Part 2

³⁷ Romans 3:22a (ESV) Table

³⁸ Galatians 3:12a (ESV) Table

³⁹ Romans 7:22 (ESV)

⁴⁰ Romans 7:18b (ESV) Table

⁴¹ Peter’s Way?

⁴² The critical text had ἀναπληρώσετε here, a 2^nd person plural form of ἀναπληρόω in the future tense and indicative mood, a statement of fact to believe. The received text had ἀναπληρώσατε, an imperative form in the aorist tense. The critical text is considered the more original and reliable Greek text currently.

⁴³ John 13:34 (ESV)

⁴⁴ Galatians 5:1 (EXP1) 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

Romans, Part 86

Posted on April 9, 2017 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FAITH

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

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

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

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

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

Romans, Part 87

Back to Fear – Deuteronomy, Part 7

Back to Who Am I? Part 6

Back to To Make Holy, Part 5

Back to Justice and Mercy Revisited, Part 5

^[1] Romans 15:14 (NET)

^[2] Romans 15:13 (NET)

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

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

^[5] Philippians 3:3 (NIV) Table

^[6] 2 Thessalonians 1:11 (NET)

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

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

^[9] 2 Corinthians 4:6 (NET)

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

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

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

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

^[14] Romans 15:16b (NET)

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

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

^[17] John 17:17 (NIV)

^[18] John 17:19 (NIV)

^[19] Hebrews 2:11 (NET)

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

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

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

^[23] Commentary on Galations 3:21

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

^[25] John 3:7 (NET)

^[26] Philippians 2:13 (NET)

^[27] Romans 10:17 (NKJV)

^[28] Romans 10:14b (NET)

^[29] Commentary on Galatians 4:6

^[30] Commentary on Galatians 4:4, 5

^[31] Commentary on Galatians 4:19

^[32] Commentary on Galatians 5:22, 23

^[33] Galatians 3:3 (NET)

Is Sin Less Than Sin? Part 2

Posted on June 24, 2012 by admin

I’ll continue the survey of Galatians to understand the relationship of sin (παράπτωμα) to sin (ἁμαρτία). Paul hinted at the attitude, activity and the content of the faith of those who were so quickly deserting (μετατίθεσθε, a form of μετατίθημι) the one who called [them] by the grace of Christ and [were] following a different gospel¹ in a series of questions (Galatians 3:1-5 NET).

You foolish Galatians! Who has cast a spell on you?² Before your eyes Jesus Christ was vividly portrayed as crucified!³ The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing (πίστεως, a form of πίστις) what you heard? Are you so foolish? Although you began with the Spirit, are you now trying to finish by human effort (σαρκὶ, a form of σάρξ)? Have you suffered so many things for nothing? – if indeed it was for nothing. Does God then give you the Spirit and work miracles among you by your doing the works of the law or by your believing (πίστεως, a form of πίστις) what you heard?

Here is the same information in a table:

Gospel

I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel – not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Attitude

…you receive the Spirit by doing the works of the law…

Galatians 3:2 (NET)

…you receive the Spirit…by believing (πίστεως, a form of πίστις) what you heard…

Galatians 3:2 (NET)

Activity

…you [are] now trying to finish by human effort (σαρκὶ, a form of σάρξ)…

Galatians 3:3 (NET)

…you began with the Spirit…

Galatians 3:3 (NET)

Faith

God then give[s] you the Spirit and work[s] miracles among you by your doing the works of the law…

Galatians 3:5 (NET)

God then give[s] you the Spirit and work[s] miracles among you by…your believing (πίστεως, a form of πίστις) what you heard.

Galatians 3:5 (NET)

If someone is as enamored with this different gospel (not that there really is another gospel) as I was, a question comes to mind: “Well, what am I supposed to do?” Paul answered that question like this (Galatians 5:16-18 NET Table):

But I say, live by the Spirit and you will not carry out the desires of the flesh (σαρκὸς, another form of σάρξ). For the flesh (σάρξ) has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh (σαρκός, another form of σάρξ), for these are in opposition to each other, so that you cannot do what you want. But if you are led by the Spirit, you are not under (ὑπό) the law.

Paul then contrasted the capabilities of the flesh (σάρξ) to that of the Holy Spirit. I’ve put that contrast into a table similar to the one above.

Galatians 1:6, 7 (NET)

Before your eyes Jesus Christ was vividly portrayed as crucified!

Galatians 3:1 (NET)

Now the works of the flesh (σαρκός, another form of σάρξ) are obvious: sexual immorality (πορνεία), impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things.

Galatians 5:19-21a (NET) Table

But the fruit of the Spirit is love (ἀγάπη), joy, peace, patience, kindness, goodness, faithfulness (πίστις), gentleness, and self-control.

Galatians 5:22-23a (NET) Table

I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:21b (NET)

Against such things there is no law.

Galatians 5:23b (NET)

It takes some faithfulness (πίστις) from the Holy Spirit to believe (πίστις) that He will supply all of this, especially in the face of an eruption of sin when the temptation is strongest to take back the reins, as it were. Paul dealt with that more thoroughly in Romans 6 and 7, but there is some insight here as well (Galatians 2:17-21 NET Table).

But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages sin? Absolutely not! But if I build up again those things I once destroyed, I demonstrate that I [old man]⁴ am one who breaks God’s law. For through the law I [old man] died to the law so that I [new man]⁵ may live to God. I [old man] have been crucified with Christ, and it is no longer I [old man] who live, but Christ lives in me. So the life I [new man] now live in the body, I [new man] live because of the faithfulness (πίστει, another form of πίστις) of the Son of God, who loved me [new man] and gave himself for me [new man]. I [new man] do not set aside God’s grace, because if righteousness could come through the law, then Christ died for nothing!

Paul continued this thought later (Galatians 5:2, 3 NET):

Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! And I testify again to every man who lets himself be circumcised that he is obligated (ὀφειλέτης) to obey (ποιῆσαι, a form of ποιέω) the whole law.

Here regarding the law James mirrored Paul (James 2:10 NET):

For the one who obeys⁶ (τηρήσῃ, a form of τηρέω) the whole law but fails⁷ (πταίσῃ, a form of πταίω) in one point has become guilty of all of it.

So the one who sets out to obey part of the law (you let yourselves be circumcised according to the law) is obligated to obey the whole, and the one who fails in one point has become guilty of all of it. One who believes these two statements are true searches diligently for another option. Paul continued (Galatians 5:4-6 NET):

You who are trying to be declared righteous by the law have been alienated from Christ;⁸ you have fallen away from grace! For through the Spirit, by faith, we wait expectantly for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith (πίστις) working (ἐνεργουμένη, a form of ἐνεργέω) through love (ἀγάπης, a form of ἀγάπη).

Both the faith and the love Paul mentioned above are aspects of the fruit of the Spirit, supplied by God to those who believe. Truth be told the working (ἐνεργουμένη, a form of ἐνεργέω) is from God also: continue working out (κατεργάζεσθε, a form of κατεργάζομαι) your salvation with awe and reverence, for the one bringing forth (ἐνεργῶν, another form of ἐνεργέω) in you both the desire (θέλειν, a form of θέλω) and the effort (ἐνεργεῖν, another form of ἐνεργέω) – for the sake of his good pleasure (εὐδοκίας, a form of εὐδοκία) – is God.⁹ As Jesus said, Do not be afraid, little flock, for your Father is well pleased (εὐδόκησεν, a form of εὐδοκέω) to give you the kingdom.¹⁰

And just in case I think that Paul was a special case, that his crucifixion with Christ was a unique event (Galatians 5:24-6:1 NET Table):

Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another. Brothers and sisters, if a person is discovered in some sin (παραπτώματι, a form of παράπτωμα), you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.

This letter is about deserting the one who called you by the grace of Christ, trying to be declared righteous by the law, being alienated from Christ, falling away from grace. In context then there is nothing to indicate that Paul shifted gears and began to write about some unspecified παράπτωμα that was of lesser consequence than ἁμαρτία.

Addendum: June 4, 2019
Tables comparing Galatians 3:1; James 2:10 and Galatians 5:4 in the NET and KJV follow.

Galatians 3:1 (NET)	Galatians 3:1 (KJV)
You foolish Galatians! Who has cast a spell on you? Before your eyes Jesus Christ was vividly portrayed as crucified!	O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος	ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος	ω ανοητοι γαλαται τις υμας εβασκανεν τη αληθεια μη πειθεσθαι οις κατ οφθαλμους ιησους χριστος προεγραφη εν υμιν εσταυρωμενος

James 2:10 (NET)	James 2:10 (KJV)
For the one who obeys the whole law but fails in one point has become guilty of all of it.	For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος	οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος	οστις γαρ ολον τον νομον τηρησει πταισει δε εν ενι γεγονεν παντων ενοχος

Galatians 5:4 (NET)	Galatians 5:4 (KJV)
You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!	Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατηργήθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε	κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε	κατηργηθητε απο του χριστου οιτινες εν νομω δικαιουσθε της χαριτος εξεπεσατε

Is Sin Less Than Sin? Part 3

Back to Saul and Barnabas, Part 3

Back to The Will of God – Jesus, Part 1

Back to Fear – Genesis, Part 7

Back to Prayer

Back to Paul’s Religious Mind Revisited – Part 2

Back to My Reasons and My Reason, Part 4

Back to Fear – Deuteronomy, Part 7

Back to Is Sin Less Than Sin, Part 4

Back to Romans, Part 31

Back to Romans, Part 75

Back to My Deeds, Part 1

Back to Romans, Part 88

Back to Forgiven or Passed Over? Part 5

Back to A Shadow of the Good Things, Part 1

Back to A Shadow of the Good Things, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 14

Back to Exploration, Part 1

Back to Exploration, Part 2

Back to Exploration, Part 3

Back to Exploration, Part 4

Back to Exploration, Part 5

Back to Exploration, Part 7

Back to Exploration, Part 8

Back to Exploration, Part 12

Back to Exploration, Part 13

Back to Exploration, Part 19

¹ Galatians 1:6 (NET)

² The Stephanus Textus Receptus and Byzantine Majority Text had τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) here. The NET parallel Greek text and NA²⁸ did not.

³ The Stephanus Textus Receptus and Byzantine Majority Text had εν υμιν (KJV: among you) here. The NET parallel Greek text and NA²⁸ did not.

⁴ Romans 6:6, 7 (NET) We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin. (For someone who has died has been freed from sin.)

⁵ Colossians 3:9, 10 (NET) Do not lie to one another since you have put off the old man with its practices and have been clothed with the new man that is being renewed in knowledge according to the image of the one who created it.

⁶ The NET parallel Greek text and NA²⁸ had τηρήσῃ here, aorist tense in the subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had τηρησει (KJV: shall keep), future tense in the indicative mood.

⁷ The NET parallel Greek text and NA²⁸ had πταίσῃ here, aorist tense in the subjunctive mood, where the Stephanus Textus Receptus and Byzantine Majority Text had πταισει (KJV: offend), future tense in the indicative mood.

⁸ The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁹ Philippians 2:12b, 13 (NET) Table

¹⁰ Luke 12:32 (NET)

The Gospel and the Religious Mind

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

Tag Archives: Galatians 3:3

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