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

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

Romans, Part 91

Posted on January 13, 2019 by admin

Now I urge you, Paul wrote believers in Rome, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid^[1] them!^[2] The Greek word translated to watch out was σκοπεῖν (a form of σκοπέω). Jesus said (Luke 11:33-36 NET):

No one after lighting a lamp puts it in a hidden place^[3] or under a basket, but on a lampstand, so that those who come in can see the light.^[4] Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness. Therefore see to it (σκόπει, another form of σκοπέω) that the light in you is not darkness. If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.

So much of the light in me has been darkness because I’ve mistrusted Jesus so often and misunderstood his teaching. I can’t say now if I learned the teaching I was taught by others or misunderstood them, too. A pastor stressed with one accord in a sermon I heard recently: When the Day of Pentecost had fully come, they were all with one accord^[5] in one place.^[6] As I listened I realized that in the past I may have learned that the Holy Spirit came because the disciples were with one accord, or may not have come if the disciples had not been with one accord.

The pastor transitioned from with one accord (ομοθυμαδον) to a discussion of the importance of unity. I’m not saying he was wrong to do that. Being with one accord sounds a lot like the English word unity to me, too. Here is a list of some of the Greek words translated unity in English Bibles: ἑνότητα, ἓν, συμβιβαζόμενον, σύνδεσμος and μία. And I used the word some because I only searched the eleven English language Bibles contained in my Bible software. So as a practical matter, not to stray too far afield, I’ll stick to with one accord.

Now I know that being with one accord as some work of the flesh (since the Holy Spirit had not yet been given), or as a righteousness of our own derived from some rules about how to be with one accord, could not be a prerequisite to receiving the Holy Spirit. Being with one accord or of one mind comes from the fruit of the Spirit, and an open-ended forgiveness of one another. And so I’m content not knowing the pastor’s teaching on this particular point since it is up to me to see to it that the light in [me] is not darkness.

“But Pastor so-and-so said,” won’t fly at the judgment seat of Christ. Jesus knows everything his Holy Spirit has done to guide [us] into all truth. And this particular pastor, to his credit, likened his own preaching to a local buffet restaurant: a lot of variety, not necessarily the best food and certainly not sufficient to sustain anyone throughout an entire week. He encouraged Bible reading (which I instinctively translated Bible study) outside of the Sunday service. I, for instance, didn’t recall that ομοθυμαδον (with one accord) may not have been original to Luke in Acts, until I studied the verse again at home.

For our momentary, light suffering is producing for us an eternal weight of glory, Paul wrote believers in Corinth, far beyond all comparison because we are not looking at (σκοπούντων, another form of σκοπέω) what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.^[7] I admit that to watch out as a translation of σκοπεῖν (a form of σκοπέω) seemed like an emotional flee-for-your-lives kind of thing. But looking at calms me that σκοπέω means more than a casual or fearful glance. And the context—we are not looking at what can be seen but at what cannot be seen—reminds me to consider more than my initial reaction: “That’s not what I think I know!”

Ultimately, those who create dissensions and obstacles contrary to the teaching that you learned are to be avoided. In other words, I will decide that God did not bring such people into my life for my benefit. Perhaps I should pay close attention (σκοπῶν, another form of σκοπέω) to them and to the teaching before arriving at that conclusion (Galatians 6:1 NET Table):

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention (σκοπῶν, another form of σκοπέω) to yourselves, so that you are not tempted too.

Therefore, if there is any encouragement in Christ, Paul wrote believers in Philippi, any comfort provided by love, any fellowship in the Spirit, any^[8] affection or mercy, complete my joy and be of the same mind, by having the same love, being united in spirit, and having one purpose. Instead of being motivated by^[9] selfish ambition or^[10] vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned^[11] (σκοποῦντες, another form of σκοπέω) not only about your own interests, but about the interests of others^[12] as well.^[13] To watch out (σκοπεῖν, a form of σκοπέω) for those who create dissensions and obstacles contrary to the teaching that you learned clearly entails being concerned (σκοποῦντες, another form of σκοπέω) about their interests as well as my own.

Be imitators of me, Paul continued, and watch carefully (σκοπεῖτε, another form of σκοπέω) those who are living this way,^[14] just as you have us as an example.^[15] He described this way in some detail (Philippians 3:8-11, 12b, 13b-15 NET):

I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung!^[16] – that I may gain Christ, and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like^[17] him in his death, and so, somehow, to attain to the resurrection from^[18] the dead…

I strive to lay hold of that for which Christ^[19] Jesus also laid hold of me…

Forgetting the things that are behind and reaching out for the things that are ahead, with this goal in mind, I strive toward^[20] the prize of the upward call of God in Christ Jesus. Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways.

I confess that I try to create a space where it is God who reveals to others the error of their ways. That seems so much more important than putting them into a position where they must submit to me. Nevertheless, Paul concluded, let us live up to the standard that we have already attained.^[21] And he was fairly explicit why this way should be so carefully watched (Philippians 3:18, 19 NET):

For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.

So who were believers in Rome to watch out for, who were they looking at, paying close attention to, being concerned for and watching carefully? Those who create dissensions and obstacles contrary to the teaching that [they] learned. The Greek word translated who create dissensions was διχοστασίας (a form of διχοστασία). Paul wrote believers in Corinth (1 Corinthians 3:3b-7 NKJV):

For where there are envy, strife, and divisions^[22] (διχοστασίαι, another form of διχοστασία) among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not^[23] carnal?^[24]

Who^[25] then is Paul, and who^[26] is Apollos, but^[27] ministers^[28] through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but^[29] God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.

So those who create dissensions have attached themselves to a local church for some reason but are led by the flesh rather than the Holy Spirit. There may be some question whether καὶ διχοστασίαι (NKJV: and divisions) was original here, but διχοστασίαι was clearly among those things listed as works of the flesh in Paul’s letter to believers in Galatia (Galatians 5:13-21^[30] NET):

For you were called to freedom (1 Corinthians 10:23-33), brothers and sisters; only do not use your freedom as an opportunity to indulge your flesh, but through love serve one another. For the whole law can be summed up in a single commandment, namely, “You must love your neighbor as yourself.” However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for 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 the law. Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions (διχοστασίαι, another form of διχοστασία), factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Paul concluded: Now those who belong to Christ have crucified the flesh with its passions and desires.^[31] I no longer assume this means I will be immune to the passions and desires that result in the works of the flesh listed above. Sometimes these passions and desires must be endured as an unpleasant fact, not unlike enduring crucifixion, hanging naked on a cross unable to act on them. The real “cure,” here and now, is: live by the Spirit and you will not carry out the desires of the flesh.

Some contemporary churches do a poor job of growing up believers who are led by the Spirit, who rely on that inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control^[32] as a fountain of water springing up to eternal life.^[33] And here I begin to understand why the Holy Spirit stressed σκοπεῖν (a form of σκοπέω) as I began this study.

There is no law against the fruit of the Spirit. One led by the Holy Spirit, who is watching out for another who creates dissensions, and paying close attention to the teaching, may well eschew avoidance of that other. If one is informed by the Holy Spirit that the other has not yet learned how to be led by the Spirit, one may continue to act in love and kindness, goodness, faithfulness and gentleness, with joy, peace, patience and self-control toward the other who merely creates dissensions. 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.^[34]

So I’ll turn my attention to those who create dissensions and obstacles contrary to the teaching that you learned. The Greek word translated obstacles was σκάνδαλα (a form of σκάνδαλον). Jesus’ explanation of the parable of the sower sets the tone for this consideration (Matthew 13:37-42 NET):

The one who sowed the good (καλὸν, a form of καλός) seed is the Son of Man. The field is the world and the good (καλὸν, a form of καλός) seed are the people of the kingdom. The poisonous weeds are the people of the evil one, and the enemy who sows them is the devil. The harvest is the end of the^[35] age, and the reapers are angels. As the poisonous weeds are collected and burned^[36] with fire, so it will be at the end of the^[37] age. The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin (σκάνδαλα, a form of σκάνδαλον) as well as all lawbreakers. They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth.

A note (64) in the NET stated that throw them into the fiery furnace was a quote from Daniel 3:6.

Matthew 13:42a (NET Parallel Greek)	Daniel 3:6b (Septuagint BLB)	Daniel 3:6b (Septuagint Elpenor)
βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην	ἐμβληθήσεται εἰς τὴν κάμινον τοῦ πυρὸς τὴν καιομένην
Matthew 13:42 (NET)	Daniel 3:6b (NETS)	Daniel 3:6b (English Elpenor)
They will throw them into the fiery furnace	Will be thrown in the furnace blazing with fire	he shall be cast into the burning fiery furnace

Whatever the fiery furnace is, it is reserved for everything that causes sin (σκάνδαλα, a form of σκάνδαλον; KJV: things that offend) as well as all lawbreakers, poisonous weeds sown by the devil. Granted, these are in the world (κόσμος) rather than a local church (ἐκκλησία), but it does add some weight and definition to the kind and caliber of dissensions they create. But still, angels gather these poisonous weeds (ζιζάνια, a form of ζιζάνιον) at the end of the age since people here and now may uproot the wheat along with it.^[38]

I’ll consider the next occurrences of forms of σκάνδαλον together.

Matthew 18:6, 7 (NET)	Luke 17:1, 2 (NET)
But if anyone causes one of these little ones who believe in me to sin (σκανδαλίσῃ, a form of σκανδαλίζω), it would be better for him to have a huge millstone hung around^[39] his neck and to be drowned in the open sea.	Jesus said to his^[40] disciples, “Stumbling blocks (σκάνδαλα, a form of σκάνδαλον) are sure to come, but^[41] woe to the one through whom they come!
Woe to the world because of stumbling blocks (σκανδάλων, another form of σκάνδαλον)! It is^[42] necessary that stumbling blocks (σκάνδαλα, a form of σκάνδαλον) come, but woe to the^[43] person through whom they (σκάνδαλον) come.	It would be better for him to have a millstone^[44] tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin (σκανδαλίσῃ, a form of σκανδαλίζω).

Here, I’ll suggest that causes…to sin (KJV: shall offend) is so misleading a translation of σκανδαλίσῃ (likewise, causes sin as a translation of σκάνδαλα above) that it is probably wrong. Most in Israel stumbled over Jesus: They stumbled^[45] over the stumbling stone, just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall (σκανδάλου, another form of σκάνδαλον; KJV: of offence), yet the one^[46] who believes in him will not be put to shame.”^[47] So you who believe see his value, but for those who do not believe,^[48] the stone^[49] that the builders rejected has become the cornerstone, and a stumbling-stone and a rock to trip over (σκανδάλου, another form of σκάνδαλον).^[50] But I would be brazen indeed to suggest that Jesus caused Israel to sin. They stumble because they disobey the word, as they were destined to do.^[51]

Forms of the verb σκανδαλίζω are what forms of the noun σκάνδαλον do. So the precise sin or offense described here is to cause one of these little ones who believe in Jesus to reject Him. Once again, the translators of the NET have recalled my religious milieu.

When I was a child, young women who got pregnant before marriage were secreted away and treated with varying degrees of contempt. I asked why. The answer was that they would cause other young women to sin. But which was more offensive, more conducive to unbelief? Young women proving that What is born of the flesh is flesh,^[52] or the way their Christian elders treated them? Now, with the threat of abortion, most are treated better. Wouldn’t it have been better to have shown them God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control in the first place rather than requiring such coercion? But we have another opportunity.

Same sex attraction (Romans 1:26, 27) is the wrath of God…revealed from heaven against^[53] those who have exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever!^[54] Many of our own children suffer his wrath in this way. So, we can blame them, shun them, excommunicate them, or we can love our children and turn our hearts and minds reverently and repentantly to God, trying to discover exactly what it is about our worship or pedagogy^[55] that has angered Him so. Jesus’ teaching continued:

Matthew 18:8, 9 (NET)	Luke 17:3, 4 (NET)
If your hand or your foot causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire.	Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him.
And if your eye causes you to sin (σκανδαλίζει, another form of σκανδαλίζω; KJV: offend thee), tear it out and throw it away. It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.	Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.”

I’ve had my own issue taking Jesus’ command to cut off a hand or foot and to tear out an eye too literally. After addressing his disciples collectively in verse 3 Jesus spoke individually to them in verse 4. The Greek word translated your in verses 8 and 9 is singular (σου) as are Ὂς (anyone) in verse 6 and οὗ (whom) in verse 7 continuing that individual address. He was not referencing offices (1 Corinthians 12:12-26) in a local church. I have heard it understood as a euphemistic reference to what one does, where one goes or what one sees, but I don’t plan to chase that particular rabbit in this essay.

My interest here is to contrast the ruthlessness of dealing with my own things that would turn faith away from Christ (my own faith or that of the little ones above) to the relative gentleness of dealing with others. Granted, the Greek word translated sins in If your brother sins was ἁμάρτῃ (a form of ἁμαρτάνω) rather than a form of σκανδαλίζω. And I have quoted it elsewhere as if it referred to generic sin. It is better perhaps to consider it in context as a reference to one who has caused one of these little ones to turn away from faith in Christ. As for the rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) one would give such a sinner, I consider Peter’s rebuke of Jesus exemplary (Matthew 16:21-23 NET):

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. So Peter took him aside and began to rebuke (ἐπιτιμᾶν, another form of ἐπιτιμάω) him: “God forbid, Lord! This must not happen to you!” But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block (σκάνδαλον; KJV: an offence) to me,^[56] because you are not setting your mind on God’s interests, but on man’s.”

Peter’s rebuke is exemplary as a warning because it was partially motivated by a misunderstanding of the Scriptures concerning the Messiah. It is important to pay very close attention to the teaching—God’s interests rather than man’s. And Peter’s rebuke was exemplary as a model because it was expressed as concern for Jesus’ well-being rather than as a doctrinal dispute. (Consider Jesus’ rebuke of Saul on the road to Damascus [Acts 26:14] as well.) Jesus did not avoid Peter when his rebuke had become a stumbling block (σκάνδαλον).

The Greek word translated avoid in the imperative—Avoid them—was ἐκκλίνετε (a form of ἐκκλίνω). “There is no one righteous, Paul quoted David, not even one, there is no one who understands, there is no one who seeks God. All have turned away (ἐξέκλιναν, another form of ἐκκλίνω), together they have become worthless;^[57] there is no one who shows^[58] kindness, not even one.”^[59] And Peter quoted David, too (1 Peter 3:10, 11 NET):

For the one who wants to love life and see good days must keep his^[60] tongue from evil and his^[61] lips from uttering deceit. And^[62] he must turn away (ἐκκλινάτω, another form of ἐκκλίνω) from evil and do good; he must seek peace and pursue it.

So Paul admonished believers in Rome to avoid those who create dissensions and obstacles contrary to the teaching that [they] learned as sinners turned away from God and those who want to love life and see good days were instructed to turn away from evil (κακοῦ, a form of κακός). It’s a serious step, not to be taken lightly lest we become those who create dissensions and obstacles contrary to the teaching. For these are the kind who do not serve our Lord Christ,^[63] Paul continued, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.^[64]

Tables of Romans 16:17; Luke 11:33; Philippians 2:1; 2:3, 4; 3:17; 3:8; 3:10-12; 3:14; 3:16; 1 Corinthians 3:3-6; Matthew 13:39, 40; 13:29; 18:6, 7; Luke 17:1, 2; Romans 9:32, 33; 1 Peter 2:7; Matthew 16:23; Romans 3:12; 1 Peter 3:10, 11; Romans 16:18 and Galatians 4:19 comparing the NET and KJV follow.

Romans 16:17 (NET)	Romans 16:17 (KJV)
Now I urge you, brothers and sisters, to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!	Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾿ αὐτῶν	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων	παρακαλω δε υμας αδελφοι σκοπειν τους τας διχοστασιας και τα σκανδαλα παρα την διδαχην ην υμεις εμαθετε ποιουντας και εκκλινατε απ αυτων

Luke 11:33 (NET)	Luke 11:33 (KJV)
No one after lighting a lamp puts it in a hidden place or under a basket, but on a lampstand, so that those who come in can see the light.	No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾿ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν.	ουδεις δε λυχνον αψας εις κρυπτον τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν	ουδεις δε λυχνον αψας εις κρυπτην τιθησιν ουδε υπο τον μοδιον αλλ επι την λυχνιαν ινα οι εισπορευομενοι το φεγγος βλεπωσιν

Philippians 2:1 (NET)	Philippians 2:1 (KJV)
Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy,	If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τινα σπλαγχνα και οικτιρμοι	ει τις ουν παρακλησις εν χριστω ει τι παραμυθιον αγαπης ει τις κοινωνια πνευματος ει τις σπλαγχνα και οικτιρμοι

Philippians 2:3, 4 (NET)	Philippians 2:3, 4 (KJV)
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.	Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μηδὲν κατ᾿ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων	μηδεν κατα εριθειαν η κενοδοξιαν αλλα τη ταπεινοφροσυνη αλληλους ηγουμενοι υπερεχοντας εαυτων

Each of you should be concerned not only about your own interests, but about the interests of others as well.

Look not every man on his own things, but every man also on the things of others.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μὴ τὰ ἑαυτῶν \|ἕκαστος\| σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος	μη τα εαυτων εκαστος σκοπειτε αλλα και τα ετερων εκαστος

Philippians 3:17 (NET)	Philippians 3:17 (KJV)
Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example.	Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας	συμμιμηται μου γινεσθε αδελφοι και σκοπειτε τους ουτως περιπατουντας καθως εχετε τυπον ημας

Philippians 3:8 (NET)	Philippians 3:8 (KJV)
More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ,	Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι᾿ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω	αλλα μενουνγε και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω	αλλα μεν ουν και ηγουμαι παντα ζημιαν ειναι δια το υπερεχον της γνωσεως χριστου ιησου του κυριου μου δι ον τα παντα εζημιωθην και ηγουμαι σκυβαλα ειναι ινα χριστον κερδησω

Philippians 3:10-12 (NET)	Philippians 3:10-12 (KJV)
My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death,	That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ,	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου	του γνωναι αυτον και την δυναμιν της αναστασεως αυτου και την κοινωνιαν των παθηματων αυτου συμμορφουμενος τω θανατω αυτου

and so, somehow, to attain to the resurrection from the dead.

If by any means I might attain unto the resurrection of the dead.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν	ει πως καταντησω εις την εξαναστασιν των νεκρων	ει πως καταντησω εις την εξαναστασιν των νεκρων

Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me.

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾿ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου	ουχ οτι ηδη ελαβον η ηδη τετελειωμαι διωκω δε ει και καταλαβω εφ ω και κατεληφθην υπο του χριστου ιησου

Philippians 3:14 (NET)	Philippians 3:14 (KJV)
with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus.	I press toward the mark for the prize of the high calling of God in Christ Jesus.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου	κατα σκοπον διωκω επι το βραβειον της ανω κλησεως του θεου εν χριστω ιησου

Philippians 3:16 (NET)	Philippians 3:16 (KJV)
Nevertheless, let us live up to the standard that we have already attained.	Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν	πλην εις ο εφθασαμεν τω αυτω στοιχειν κανονι το αυτο φρονειν

1 Corinthians 3:3-6 (NET)	1 Corinthians 3:3-6 (KJV)
for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?	For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε	ετι γαρ σαρκικοι εστε οπου γαρ εν υμιν ζηλος και ερις και διχοστασιαι ουχι σαρκικοι εστε και κατα ανθρωπον περιπατειτε

For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human?

For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅταν γὰρ λέγῃ τις· ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ· ἐγὼ Ἀπολλῶ, οὐκ ἄνθρωποι ἐστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε	οταν γαρ λεγη τις εγω μεν ειμι παυλου ετερος δε εγω απολλω ουχι σαρκικοι εστε

What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.

Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Τί οὖν ἐστιν Ἀπολλῶς; τί δέ ἐστιν Παῦλος; διάκονοι δι᾿ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν	τις ουν εστιν παυλος τις δε απολλως αλλ η διακονοι δι ων επιστευσατε και εκαστω ως ο κυριος εδωκεν

I planted, Apollos watered, but God caused it to grow.

I have planted, Apollos watered; but God gave the increase.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ θεὸς ἠύξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν	εγω εφυτευσα απολλως εποτισεν αλλ ο θεος ηυξανεν

Matthew 13:39, 40 (NET)	Matthew 13:39, 40 (KJV)
and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.	The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοι εἰσιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν	ο δε εχθρος ο σπειρας αυτα εστιν ο διαβολος ο δε θερισμος συντελεια του αιωνος εστιν οι δε θερισται αγγελοι εισιν

As the poisonous weeds are collected and burned with fire, so it will be at the end of the age.

As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι κατακαιεται ουτως εσται εν τη συντελεια του αιωνος τουτου	ωσπερ ουν συλλεγεται τα ζιζανια και πυρι καιεται ουτως εσται εν τη συντελεια του αιωνος τουτου

Matthew 13:29 (NET)	Matthew 13:29 (KJV)
But he said, ‘No, since in gathering the darnel you may uproot the wheat along with it.	But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δέ φησιν· οὔ, μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον	ο δε εφη ου μηποτε συλλεγοντες τα ζιζανια εκριζωσητε αμα αυτοις τον σιτον

Matthew 18:6, 7 (NET)	Matthew 18:6, 7 (KJV)
But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea.	But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ὂς δ᾿ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος επι τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης	ος δ αν σκανδαλιση ενα των μικρων τουτων των πιστευοντων εις εμε συμφερει αυτω ινα κρεμασθη μυλος ονικος εις τον τραχηλον αυτου και καταποντισθη εν τω πελαγει της θαλασσης

Woe to the world because of stumbling blocks)! It is necessary that stumbling blocks come, but woe to the person through whom they come.

Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ δι᾿ οὗ τὸ σκάνδαλον ἔρχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται	ουαι τω κοσμω απο των σκανδαλων αναγκη γαρ εστιν ελθειν τα σκανδαλα πλην ουαι τω ανθρωπω εκεινω δι ου το σκανδαλον ερχεται

Luke 17:1, 2 (NET)	Luke 17:1, 2 (KJV)
Jesus said to his disciples, “Stumbling blocks are sure to come, but woe to the one through whom they come!	Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ· ἀνένδεκτον ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾿ οὗ ἔρχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται	ειπεν δε προς τους μαθητας ανενδεκτον εστιν του μη ελθειν τα σκανδαλα ουαι δε δι ου ερχεται

It would be better for him to have a millstone tied around his neck and be thrown into the sea than for him to cause one of these little ones to sin.

It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
λυσιτελεῖ αὐτῷ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων	λυσιτελει αυτω ει μυλος ονικος περικειται περι τον τραχηλον αυτου και ερριπται εις την θαλασσαν η ινα σκανδαλιση ενα των μικρων τουτων

Romans 9:32, 33 (NET)	Romans 9:32, 33 (KJV)
Why not? Because they pursued it not by faith but (as if it were possible) by works. They stumbled over the stumbling stone,	Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ᾿ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος	δια τι οτι ουκ εκ πιστεως αλλ ως εξ εργων νομου προσεκοψαν γαρ τω λιθω του προσκομματος

just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.”

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καθὼς γέγραπται ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ᾿ αὐτῷ οὐ καταισχυνθήσεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται	καθως γεγραπται ιδου τιθημι εν σιων λιθον προσκομματος και πετραν σκανδαλου και πας ο πιστευων επ αυτω ου καταισχυνθησεται

1 Peter 2:7 (NET)	1 Peter 2:7 (KJV)
So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone,	Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν, ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας	υμιν ουν η τιμη τοις πιστευουσιν απειθουσιν δε λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας

Matthew 16:23 (NET)	Matthew 16:23 (KJV)
But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”	But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ· ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων	ο δε στραφεις ειπεν τω πετρω υπαγε οπισω μου σατανα σκανδαλον μου ει οτι ου φρονεις τα του θεου αλλα τα των ανθρωπων

Romans 3:12 (NET)	Romans 3:12 (KJV)
All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”	They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πάντες ἐξέκλιναν ἅμα ἠχρεώθησαν οὐκ ἔστιν \|ὁ\| ποιῶν χρηστότητα, [οὐκ ἔστιν] ἕως ἑνός	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος	παντες εξεκλιναν αμα ηχρειωθησαν ουκ εστιν ποιων χρηστοτητα ουκ εστιν εως ενος

1 Peter 3:10, 11 (NET)	1 Peter 3:10, 11 (KJV)
For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.	For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον	ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον

And he must turn away from evil and do good; he must seek peace and pursue it.

Let him eschew evil, and do good; let him seek peace, and ensue it.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην	εκκλινατω απο κακου και ποιησατω αγαθον ζητησατω ειρηνην και διωξατω αυτην

Romans 16:18 (NET)	Romans 16:18 (KJV)
For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds of the naive.	For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων	οι γαρ τοιουτοι τω κυριω ημων ιησου χριστω ου δουλευουσιν αλλα τη εαυτων κοιλια και δια της χρηστολογιας και ευλογιας εξαπατωσιν τας καρδιας των ακακων

Galatians 4:19 (NET)	Galatians 4:19 (KJV)
My children – I am again undergoing birth pains until Christ is formed in you!	My little children, of whom I travail in birth again until Christ be formed in you,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
\|τέκνα\| μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν	τεκνια μου ους παλιν ωδινω αχρις ου μορφωθη χριστος εν υμιν

Romans, Part 92

Back to A Monotonous Cycle Revisited, Part 2

Back to Peter and Cornelius

Back to Hannah’s Prayer, Part 1

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to Fear – Deuteronomy, Part 16

Back to The Will of God – Jesus, Part 2

Back to To Make Holy, Part 9

Back to Romans, Part 14

Back to Peter’s Second Gospel Proclamation, Part 2

Back to Westworld, Part 4

Back to The New Covenant, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 1

Back to Christianity, Part 11

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Matthew 8:23-34

Back to Exploration, Part 2

Back to Exploration, Part 3

Back to Exploration, Part 5

Back to Exploration, Part 10

^[1] The NET parallel Greek text and NA²⁸ had ἐκκλίνετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had εκκλινατε.

^[2] Romans 16:17 (NET)

^[3] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had κρύπτην here, where the Stephanus Textus Receptus had κρυπτον (KJV: a secret place).

^[4] The NET parallel Greek text and NA²⁸ had φῶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had φεγγος.

^[5] The Stephanus Textus Receptus and Byzantine Majority Text had ομοθυμαδον here, where the NET parallel Greek text and NA²⁸ had ὁμοῦ (NET: together).

^[6] Acts 2:1 (NKJV) Table

^[7] 2 Corinthians 4:17, 18 (NET)

^[8] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had τις here, where the Stephanus Textus Receptus had τινα.

^[9] The NET parallel Greek text and NA²⁸ had κατ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[10] The NET parallel Greek text and NA²⁸ had μηδὲ κατὰ here, where the Stephanus Textus Receptus and Byzantine Majority Text had simply η.

^[11] The NET parallel Greek text and NA²⁸ had σκοποῦντες here, where the Stephanus Textus Receptus and Byzantine Majority Text had σκοπειτε (KJV: Look…on).

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

^[13] Philippians 2:1-4 (NET)

^[14] The NET parallel Greek text had οὕτω here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had ουτως (KJV: so).

^[15] Philippians 3:17 (NET)

^[16] The Stephanus Textus Receptus and Byzantine Majority Text had ειναι following dung. The NET parallel Greek text and NA²⁸ did not.

^[17] The NET parallel Greek text and NA²⁸ had συμμορφιζόμενος here, where the Stephanus Textus Receptus and Byzantine Majority Text had συμμορφουμενος (KJV: being made conformable).

^[18] The NET parallel Greek text and NA²⁸ had ἐκ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: of).

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding Christ. The NET parallel Greek text and NA²⁸ did not.

^[20] The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επι.

^[21] Philippians 3:16 (NET) The Stephanus Textus Receptus and Byzantine Majority Text had κανονι το αυτο φρονειν (KJV: by the same rule, let us mind the same thing) here. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had και διχοστασιαι (KJV: and divisions) here. The NET parallel Greek text and NA²⁸ did not.

^[23] The Stephanus Textus Receptus and Byzantine Majority Text had ουχι here, where the NET parallel Greek text and NA²⁸ had οὐκ.

^[24] The Stephanus Textus Receptus and Byzantine Majority Text had σαρκικοι here, where the NET parallel Greek text and NA²⁸ had ἄνθρωποι (NET: merely human).

^[25] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA²⁸ had Τί.

^[26] The Stephanus Textus Receptus and Byzantine Majority Text had τις here, where the NET parallel Greek text and NA²⁸ had τί.

^[27] The Stephanus Textus Receptus and Byzantine Majority Text had αλλ here. The NET parallel Greek text and NA²⁸ did not.

^[28] The Stephanus Textus Receptus and Byzantine Majority Text had η preceding ministers. The NET parallel Greek text and NA²⁸ did not.

^[29] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had αλλ here, where the NET parallel Greek text had ἀλλὰ.

^[30] Table1 (Galations 5:14, 15); Table2 (Galatians 5:17); Table3 (Galatians 5:19-21)

^[31] Galatians 5:24 (NET)

^[32] Galatians 5:22b, 23a (NET) Table

^[33] John 4:14b (NET) Table

^[34] Galatians 5:25, 26 (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding age. The NET parallel Greek text and NA²⁸ did not.

^[36] The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus had κατακαίεται here, where the Byzantine Majority Text had καιεται.

^[37] The Stephanus Textus Receptus and Byzantine Majority Text had τουτου (KJV: this) here. The NET parallel Greek text and NA²⁸ did not.

^[38] Matthew 13:29b (NET)

^[39] The NET parallel Greek text and NA²⁸ had περὶ here, where the Stephanus Textus Receptus had επι (KJV: about) and the Byzantine Majority Text had εις.

^[40] The NET parallel Greek text and NA²⁸ had αὐτοῦ here. The Stephanus Textus Receptus and Byzantine Majority Text did not (KJV: the).

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

^[42] The Stephanus Textus Receptus and Byzantine Majority Text had εστιν here. The NET parallel Greek text and NA²⁸ did not.

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had εκεινω (KJV: that) here. The NET parallel Greek text and NA²⁸ did not.

^[44] The Greek words translated millstone in the NET parallel Greek text and NA²⁸ were λίθος μυλικὸς, and μυλος ονικος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[45] The Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: For) here. The NET parallel Greek text and NA²⁸ did not.

^[46] The Stephanus Textus Receptus and Byzantine Majority Text had πας (KJV: whosoever) here. The NET parallel Greek text and NA²⁸ did not.

^[47] Romans 9:32b, 33 (NET)

^[48] The NET parallel Greek text and NA²⁸ had ἀπιστοῦσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απειθουσιν (KJV: be disobedient).

^[49] The NET parallel Greek text and NA²⁸ had λίθος here, where the Stephanus Textus Receptus and Byzantine Majority Text had λιθον.

^[50] 1 Peter 2:7, 8a (NET)

^[51] 1 Peter 2:8b (NET)

^[52] John 3:6a (NET)

^[53] Romans 1:18a (NET)

^[54] Romans 1:25 (NET)

^[55] I’m including pedagogy here for three reasons:

1) It is my own bias that pedagogical practices are the general issue in question (whether in transmission or reception) and may have some bearing on this specific situation. Paul’s letter to believers in Galatia was addressed to: My little children, for whom I labor in birth again until Christ is formed in you (Galatians 4:19 NKJV). I labored more at my day job than at ensuring that Christ was formed in my children because they were mostly compliant and obeyed most of my rules.

2) If the science indicating that sexual orientation is set in utero is falsified, the influence of our pedagogy on our children’s worship practices takes precedence over our worship practices:

Alicia Garcia-Falgueras, Dick Swaab, “Sexual Hormones and the Brain: An Essential Alliance for Sexual Identity and Sexual Orientation,” ResearchGate, January 2010: “The human fetal brain develops in the male direction through a direct action of testosterone and in the female direction through the absence of such an action. During the intrauterine period, gender identity (the conviction of belonging to the male or female gender), sexual orientation, cognition, aggression and other behaviors are programmed in the brain in a sexually differentiated way. Sexual differentiation of the genitals takes place in the first 2 months of pregnancy, whereas sexual differentiation of the brain starts in the second half of pregnancy. This means that in the event of an ambiguous sex at birth, the degree of masculinization of the genitals may not reflect the degree of masculinization of the brain.”

3) If the science indicating that sexual orientation is set in utero is not falsified, the pedagogical practices of our ancestors certainly had some influence on our worship practices. And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me (Leviticus 26:40 Tanakh).

^[56] The NET parallel Greek text and NA²⁸ had ἐμοῦ here, where the Stephanus Textus Receptus and Byzantine Majority Text had μου.

^[57] The NET parallel Greek text and NA²⁸ had ἠχρεώθησαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ηχρειωθησαν (KJV: they are…become unprofitable).

^[58] The NET parallel Greek text and NA²⁸ had the article ὁ preceding shows. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[59] Romans 3:10b-12 (NET)

^[60] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[61] The Stephanus Textus Receptus and Byzantine Majority Text had αυτου here. The NET parallel Greek text and NA²⁸ did not.

^[62] The NET parallel Greek text and NA²⁸ had δὲ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[63] The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Christ. The NET parallel Greek text and NA²⁸ did not.

^[64] Romans 16:18 (NET)