Tag Archives: Galatians 5:15

Exploration, Part 18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ephesians 3:2, 3 (NET)

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

Ephesians 3:2 (NET Parallel Greek)

Ephesians 3:2 (Stephanus Textus Receptus)

Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας
that by revelation the mystery was made known to me, as I wrote before briefly. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)

Ephesians 3:3 (Stephanus Textus Receptus)

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

Ephesians 3:5, 6 (NET)

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

Ephesians 3:5 (NET Parallel Greek)

Ephesians 3:5 (Stephanus Textus Receptus)

Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι
namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)

Ephesians 3:6 (Stephanus Textus Receptus)

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

1 Galatians 3:2b (ESV)

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

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

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

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

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

9 Ephesians 4:1a (ESV)

10 1 John 4:18 (ESV)

11 Acts 9:15, 16 (ESV)

12 Ephesians 3:2 (NET)

13 Ephesians 3:13b (NET) Table

14 Romans 1:14, 15 (ESV)

15 Exodus 24:12b (NET) Table

16 Ephesians 2:15b, 16 (ESV)

17 Ephesians 4:22b (ESV)

18 Ephesians 4:24b (ESV)

19 Philippians 3:5, 6 (ESV)

20 Galatians 3:2b (ESV)

21 Matthew 28:20b (ESV) Table

Exploration, Part 13

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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

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).

7 Ephesians 1:1b (ESV)

8 Ephesians 1:15 (ESV)

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 1st 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 4

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Paul returned to the freedom for which Christ has set us free1 (Galatians 5:13-15 ESV).

For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” But if you bite and devour one another, watch out that you are not consumed by one another [Table].

For you (ὑμεῖς γὰρ) to freedom (ἐπ᾿ ἐλευθερίᾳ) were called (ἐκλήθητε), brothers (ἀδελφοί). A rule follows in the ESV: Only do not use your freedom as an opportunity for the flesh.2 The Greek words translated for the flesh were τῇ σαρκί, a form of the noun σάρξ in the dative case. This usage of τῇ σαρκί is equivalent to others (Romans 7:5, 18 ESV).

For while we were living in the flesh (ἐν τῇ σαρκί), our sinful passions, aroused by the law, were at work in our members to bear fruit for death.

For I know that nothing good dwells in me, that is, in my flesh (ἐν τῇ σαρκί μου). For I have the desire to do what is right, but not the ability to carry it out.

These occurrences of the flesh (τῇ σαρκί) or my flesh (τῇ σαρκί μου) are synonymous with your old self (τὸν παλαιὸν ἄνθρωπον, aka the old man), which belongs to your former manner of life and is corrupt through deceitful desires,3 the holding cell, if you will, to which God in Christ has condemned sin until the final judgment (Romans 8:3, 4 ESV):

For God has done what the law, weakened by the flesh (διὰ τῆς σαρκός, another form of σάρξ), could not do. By sending his own Son in the likeness of sinful flesh (ἐν ὁμοιώματι σαρκὸς ἁμαρτίας) and for sin, he condemned sin in the flesh (ἐν τῇ σαρκί), in order that (ἵνα) the righteous requirement of the law might be fulfilled (πληρωθῇ, an aorist subjunctive form of πληρόω) in us, who walk not according to the flesh (μὴ κατὰ σάρκα, another form of σάρξ) but according to the Spirit.

This particular law of Paul—Only do not use your freedom—is considerably more difficult to find in the Greek text than stand firm4 or do not submit again to a yoke of slavery.5 The Greek was μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί; literally, “only not the freedom unto an opportunity for the flesh.” First, and most obvious, there is no form of the verb χράω,6 do…use, in this clause: “to supply, furnish on request, lend; to use (someone or something); to put at someone else’s disposal for long-term use or service; to employ, make use of, experience; to act, proceed, take steps (to do something); to treat (someone in a certain way); to conform; to have intimate dealings with.” Second, the rule—Only do not use your freedom as an opportunity for the flesh—implies that the freedom for which Christ has set us free7 is an opportunity for the flesh, the very thing the Greek text stated that it is not!

One hears the reasoning of the old man here, the reasoning of sin condemned…in the flesh, that I call the religious mind:

It is I who must save Jesus from his feckless blundering. As he leads me into temptation with freedom that is an opportunity for the flesh, I must deliver myself from evil by standing firm, by not submitting again to a yoke of slavery, and by not using his freedom as an opportunity for the flesh.

Though following after the flesh like this (masquerading as the religious mind) might sound like it leads to righteousness, it only reinforces one’s habit of following after the flesh and leads to sin: You are severed from Christ, you who would be justified by the law; you have fallen away from grace.8 Paul had already asked the foolish Galatians rhetorically (Galatians 3:3 ESV):

Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh (σαρκὶ, a form of σάρξ)?

I’ll avoid quoting the ESV translation of Galatians 5:13 in these essays. Instead, I have: For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh,9 but through love serve one another.10 The Greek was ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. The ESV translators understood δουλεύετε in the imperative mood, serve, keeping to the laws of Paul. I’ll cling to the better promises of Jesus’ new covenant—For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again11—preferring the factual statement of the indicative mood (Galatians 5:13 EXP4):

For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.

In other words, any “freedom” that becomes an opportunity for the flesh is not the freedom to which Christ has called you. His freedom prompts you through love to serve one another. If one is hell-bent on making a rule out of it, the rule is “Don’t think an opportunity for the flesh is the freedom to which Christ has called us.” But Paul wasn’t making rules here for you to obey: For if a law had been given that could give life, he wrote the foolish Galatians, then righteousness would indeed be by the law. But the Scripture imprisoned everything (τὰ πάντα; or everyone) under sin, so that the promise by faith in Jesus Christ might be given to those who believe.12

He introduced his treatise on ἀγάπης, a form of ἀγάπη (the love through [which] you serve one another) elsewhere, saying, And I will show you a still more excellent way13 (1 Corinthians 13 ESV).

If I speak in the tongues of men and of angels, but have not love (ἀγάπην, another form of ἀγάπη), I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love (ἀγάπην, another form of ἀγάπη), I am nothing [Table]. If I give away all I have, and if I deliver up my body to be burned, but have not love (ἀγάπην, another form of ἀγάπη), I gain nothing [Table].

Love (ἀγάπη) is patient and kind; love (ἀγάπη) does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.

Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away [Table]. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away [Table]. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways [Table]. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

So now faith, hope, and love (ἀγάπη) abide, these three; but the greatest of these is love (ἀγάπη).

Paul’s love treatise first impressed itself on me in a meaningful way during a time of emotional duress. Though the abundance of grace and the free gift of righteousness…through the one man Jesus Christ were there for me to receive,14 I would not receive them. I remained you who would be justified by the law; you [who] have fallen away from grace; [you who] are severed from Christ.15

I understand now why my brother balked at You are severed as a translation of κατηργήθητε, a passive form of καταργέω. I was severed from Christ but that was my own doing, following after the flesh, the work of the old man. It had absolutely no impact on the Lord’s resolve to save me. It merely prolonged the time it would take for Christ to be formed in me and make me one of we ourselves [who] eagerly wait for the hope of righteousness…through the Spirit, by faith.16

Paul wrote Timothy (1 Timothy 1:12-14 ESV):

I17 thank him who has given me strength, Christ Jesus our Lord, because he judged me faithful, appointing me to his service, though formerly I was a blasphemer, persecutor, and insolent opponent. But I received mercy (ἠλεήθην, a form of ἐλεέω) because I had acted ignorantly in unbelief [Table], and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus.

Paul took no credit for the faith and love (πίστεως καὶ ἀγάπης). They are in Christ Jesus, the grace of our Lord [which] overflowed for me.18 He continued in his letter, lest the religious mind persuade one that Paul was a special case (1 Timothy 1:15, 16 ESV):

The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost. But I received mercy (ἠλεήθην, a form of ἐλεέω) for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life [Table].

Paul also wrote, So then it depends not on human will or exertion, but on God, who has mercy (ἐλεῶντος, a participle of ἐλεέω)19; and, For God has consigned all to disobedience (ἀπείθειαν, a form of ἀπείθεια; KJV: unbelief), that he may have mercy (ἐλεήσῃ, another form of ἐλεέω in the subjunctive mood)20 on all.21

The KJV translators had a better grasp of the mind of Christ here (Romans 11:29-32 KJV):

For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy [Table]. For God hath concluded them all in unbelief, that he might have mercy upon all.

When I transformed the words of Paul’s description of love into rules to obey, I acted ignorantly in unbelief. A sermon I heard as I wrote this essay helped me understand why I was so ignorant and unbelieving (Mark 4:26-28 ESV):

And [Jesus] said, “The kingdom of God is as if22 a man should scatter seed on the ground. He sleeps and rises night and day, and the seed sprouts23 and grows; he knows not how. The24 earth produces by itself, first the blade, then the ear, then the full25 grain in the ear.

“But the seed grows by the Lord’s own mysterious design,” my Pastor said, and I realized how lost Jesus’ agrarian parables had been on me. I am the vine; you are the branches. I had heard it many times. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.26 But I didn’t understand.

I grew up in a working class neighborhood not on a farm. Food came from a grocery store. Even food from a farmer’s stand was purchased with money earned by my work. The idea that God provides what God requires never entered my understanding from Jesus’ agrarian parables. Did He give up on me? No. He energized me to study Paul, and Paul led me back to Christ.

For the whole law is fulfilled in one word,27 Paul wrote: ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, a 3rd person singular form of πληρόω in the perfect tense and middle/passive voice. The word order is actually closer to “For the whole law in one word is fulfilled (and continues to be fulfilled).”28

What word? “You shall love your neighbor as yourself.”29 The Greek was ἐν τῷ· ἀγαπήσεις, “in” or “by the love (you shall love).” It is an interesting construction: a preposition followed by a definite article preceding the 2nd person singular verb ἀγαπήσεις, a form of ἀγαπάω in the active voice, future tense and indicative mood. It is a statement of fact, another better promise of the new covenant.

Perhaps, ἐν τῷ should be understood as “by this,” referring back to the fulfillment of the law. The KJV translators rendered it: even in this. But I hear Paul going out of his way to highlight an old covenant law as a promise of grace, another of the better promises of the new covenant.

The clause continued: τὸν πλησίον σου, “the neighbor of you.” So, “By the love (you shall love) your neighbor” or “By this you shall love your neighbor,” ὡς σεαυτόν, “as yourself”: “By the love (you shall love) your neighbor as yourself” or “By this you shall love your neighbor as yourself.”

But as Paul wrote to the Romans, when I want to do right (τὸ καλόν; e.g., the beautiful), evil lies close at hand.30 Here, to the foolish Galatians, he wrote (Galatians 5:15 ESV [Table]):

But if you bite and devour one another, watch out that you are not consumed by one another.

The Greek was: εἰ δὲ, “But if,” ἀλλήλους, “one another,” δάκνετε, “you bite,” καὶ κατεσθίετε, “and you devour,” βλέπετε, watch out in the ESV, understood as an imperative. This may well be the appropriate way to understand βλέπετε here.

Paul wrote to Timothy (1 Timothy 1:8-11 ESV):

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

Religious people biting and devouring one another qualify as the lawless and disobedient for whom the law is…laid down. The Greek text continued: μὴ ὑπ᾿ ἀλλήλων ἀναλωθῆτε, “not by one another you are consumed.” So, “But if one another you bite and you devour, watch out not by one another you are consumed.”

Though an imperative understanding of βλέπετε makes sense to me here, I have to admit that the indicative mood—“you see not by one another you are consumed”—is also true. I’ve been in plenty of situations with religious people biting and devouring one another. I’ve probably done my share of biting and devouring. But the Lord is faithful, and I have not been spent, used up, consumed, destroyed or cut-off.31

The following table contrasts the activity in or by the Spirit to that done in or by the flesh, as Paul has described it thus far.

Spirit

Flesh

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.32

Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].33

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything (or, empowers anyone), but only faith working through love. You were running well [Table].34

Who hindered you from obeying the truth? [Table] This persuasion is not from him who calls you. A little leaven leavens the whole lump.35

I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.36

But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. I wish those who unsettle you would emasculate themselves!37

For you to freedom were called, brothers, only not the freedom unto an opportunity for the flesh, but through love you serve one another.38 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”39

But if you bite and devour one another, watch out that you are not consumed by one another.40

I’ll conclude this essay with a teaser of what is to come.

Spirit

Flesh

But I say, walk by the Spirit,41

and you will not gratify the desires of the flesh.42

According to a note (25) in the NET, Paul quoted from Leviticus 19:18 in Galatians 5:14. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 5:14b (NET Parallel Greek)

Leviticus 19:18b (Septuagint BLB) Table

Leviticus 19:18b (Septuagint Elpenor)

ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν

καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν

καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν

Galatians 5:14b (NET)

Leviticus 19:18b (NETS)

Leviticus 19:18b (English Elpenor)

namely, “You must love your neighbor as yourself.”

and you shall love your neighbor as yourself

and thou shalt love thy neighbour as thyself

Tables comparing 1 Timothy 1:12 and Mark 4:26-28 in the KJV and NET follow.

1 Timothy 1:12 (NET)

1 Timothy 1:12 (KJV)
I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;

1 Timothy 1:12 (NET Parallel Greek)

1 Timothy 1:12 (Stephanus Textus Receptus)

1 Timothy 1:12 (Byzantine Majority Text)
Χάριν ἔχω τῷ ἐνδυναμώσαντι με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν και χαριν εχω τω ενδυναμωσαντι με χριστω ιησου τω κυριω ημων οτι πιστον με ηγησατο θεμενος εις διακονιαν και χαριν εχω τω ενδυναμωσαντι με χριστω ιησου τω κυριω ημων οτι πιστον με ηγησατο θεμενος εις διακονιαν

Mark 4:26-28 (NET)

Mark 4:26-28 (KJV)
He also said, “The kingdom of God is like someone who spreads seed on the ground. And he said, So is the kingdom of God, as if a man should cast seed into the ground;

Mark 4:26 (NET Parallel Greek)

Mark 4:26 (Stephanus Textus Receptus)

Mark 4:26 (Byzantine Majority Text)
Καὶ ἔλεγεν· οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης και ελεγεν ουτως εστιν η βασιλεια του θεου ως εαν ανθρωπος βαλη τον σπορον επι της γης
He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

Mark 4:27 (NET Parallel Greek)

Mark 4:27 (Stephanus Textus Receptus)

Mark 4:27 (Byzantine Majority Text)
καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος και καθευδη και εγειρηται νυκτα και ημεραν και ο σπορος βλαστανη και μηκυνηται ως ουκ οιδεν αυτος
By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

Mark 4:28 (NET Parallel Greek)

Mark 4:28 (Stephanus Textus Receptus)

Mark 4:28 (Byzantine Majority Text)
αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον |εἶτα| στάχυν |εἶτα| |πλήρη[ς]| σῖτον ἐν τῷ στάχυϊ αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι αυτοματη γαρ η γη καρποφορει πρωτον χορτον ειτα σταχυν ειτα πληρη σιτον εν τω σταχυι

1 Galatians 5:1a (ESV) Table

2 Galatians 5:13b (ESV)

3 Ephesians 4:22b (ESV)

5 Galatians 5:1 (ESV) Table Exploration, Part 1

7 Galatians 5:1a (ESV) Table

8 Galatians 5:4 (ESV) Table

9 Galatians 5:13a (EXP4)

10 Galatians 5:13b (ESV)

11 Galatians 5:1 (EXP1) Table

12 Galatians 3:21b, 22 (ESV)

13 1 Corinthians 12:31b (ESV) Table

14 Romans 5:17b (ESV)

15 Galatians 5:4 (ESV) Table

16 Galatians 5:5 (ESV)

17 The Stephanus Textus Receptus and Byzantine Majority Text had the conjunction και (KJV: And) at the beginning of this clause. The NET parallel Greek text and NA28 did not.

18 1 Timothy 1:14 (ESV)

19 Romans 9:16 (ESV) Table

21 Romans 11:32 (ESV)

22 The Stephanus Textus Receptus and Byzantine Majority Text had ως εαν (KJV: as if) here where the NET parallel Greek text and NA28 had simply ὡς (NET: like).

23 The NET parallel Greek text and NA28 had βλαστᾷ here, a form of the verb βλαστάνω, where the Stephanus Textus Receptus and Byzantine Majority Text had βλαστανη (KJV: should spring). These seem to be alternate spellings of the same part of speech.

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

26 John 15:5 (ESV)

27 Galatians 5:14a (ESV) Table

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

29 Galatians 5:14b (ESV) Table

30 Romans 7:21b (ESV)

31 These are some of the meanings of ἀναλίσκω, the root of ἀναλωθῆτε in the aorist tense and passive voice, listed in the Koine Greek Lexicon online.

32 Galatians 5:1 (EXP1) Table

33 Galatians 5:2-4 (ESV)

34 Galatians 5:5-7a (ESV)

35 Galatians 5:7b-9 (ESV)

36 Galatians 5:10 (ESV) Table

37 Galatians 5:11, 12 (ESV)

38 Galatians 5:13 (EXP4)

39 Galatians 5:14 (ESV) Table

40 Galatians 5:15 (ESV) Table

41 Galatians 5:16a (ESV)

42 Galatians 5:16b (ESV)