Exploration, Part 12

Posted on May 26, 2025 by admin

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

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

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

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

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

…to the praise of his glorious grace…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

…to unite all things in Christ…

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

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

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

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

…to the praise of his glory…

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

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

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

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

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

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

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

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

…all who hate me love death.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

¹ Galatians 3:3b (ESV)

² Galatians 3:2c (ESV)

³ Galatians 3:3c (ESV)

⁴ Exploration, Part 11

⁵ Galatians 6:14 (ESV)

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

⁷ Mark 5:19 (ESV)

⁸ Luke 17:10b (ESV)

⁹ Ephesians 1:1-6 (ESV)

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

¹¹ Ephesians 1:5, 6a (ESV) Table

¹² Galatians 6:5b (ESV)

¹³ Galatians 6:5c (ESV)

¹⁴ Ephesians 1:1b (ESV)

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

¹⁶ Galatians 3:3c (ESV)

¹⁷ Ephesians 1:7-10 (ESV)

¹⁸ John 12:32 (ESV)

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

²⁰ Ephesians 1:11-14 (ESV)

²¹ 1 Corinthians 6:19, 20a (ESV)

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

²³ 1 Peter 1:4, 5 (ESV)

²⁴ Proverbs 8:36b (ESV)

²⁵ Matthew 28:18b (ESV) Table

²⁶ John 14:6b (ESV)

Exploration, Part 11

Posted on May 8, 2025 by admin

Paul had asked foolish Galatians to consider: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?¹ He continued describing the fruit (result) of the Spirit (Galatians 5:25-6:5 ESV).

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

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

Since we live by the Spirit

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

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

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

…if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.²

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

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

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

And so, Paul wrote of himself (Galatians 2:20 NET):

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

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

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

By the Spirit also we may keep in step

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

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

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

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

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

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

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

We may not become conceited

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

James preached the virtue of singing to the choir. His “subtly misplaced emphasis” can be realigned by asking: When Abraham offered up his son Isaac on the altar was this work the result of his being perfected by the flesh²⁸ or by hearing with faith?²⁹ By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.³⁰

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

Having begun by the Spirit…³²

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

…are you now being perfected by the flesh?³³

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

One another’s burdens you must bear

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

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

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

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

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

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

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

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

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

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

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

Exploration, Part 12

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

A Shadow of the Good Things, Part 2

Posted on March 28, 2020 by admin

I began this particular investigation considering “whether τη αληθεια μη πειθεσθαι (KJV: that ye should not obey the truth) was original to Galatians 3:1” [Table]. A brief study of forms of πείθω calmed my fetish that obey the truth meant “obey the law.” So if τη αληθεια μη πειθεσθαι is reinstated into NA²⁹ or any later version I should be fine. I do still want to consider more occurrences of forms of πείθω (Acts 28:17-20, 23, 24 NET).

After three days Paul^[1] called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs^[2] of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans. When they had heard my case, they wanted to release me, because there was no basis for a death sentence against me. But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring^[3] against my own people. So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.”

They set a day to meet with him, and they came^[4] to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ) and trying to convince (πείθων a form of πείθω) them about Jesus from both the law of Moses^[5] and the prophets. Some were convinced (ἐπείθοντο, a form of πείθω) by what he said, but others refused to believe.

Contrast Paul’s persuasiveness to that of some unnamed Jews from Antioch and Iconium (Acts 14:19 NET Table):

But Jews came [to Lystra] from Antioch and Iconium, and after winning the crowds over (πείσαντες, a form of πείθω), they stoned Paul and dragged him out of the city, presuming him to be dead.

Children, Jesus said to his astonished disciples, how hard it is^[6] to enter the kingdom of God (τὴν βασιλείαν τοῦ θεοῦ)!^[7] The Stephanus Textus Receptus and Byzantine Majority Text qualify this with τους πεποιθοτας (a form of πείθω) επι χρημασιν (KJV: for them that trust in riches). The NET parallel Greek text and NA²⁸ do not have this qualification. In other words, the shorter reading has survived at least two rounds^[8] of scholarly consideration.

The context of Jesus’ statement and the words that astonished his disciples were: How hard it is for the rich to enter the kingdom of God!^[9] It seems reasonable to me that the One prepared to die to secure his disciples’ entrance into that kingdom answered their astonishment, not with a repetition of the specific, but with the more general: how hard it is to enter the kingdom of God. Bill Mounce posted an interesting definition of δύσκολος (the Greek word translated hard above was δύσκολον, a form of δύσκολος):

peevish about food; hard to please, disagreeable [Luke 7:31-35]; in NT, difficult, Mk. 10:24

This is my point in the contrast above: It is easier to win over those who are not yet born from above to self-righteous indignation and violence than it is to convince them about Jesus from both the law of Moses and the prophets. Wealth is a contributing factor.

In Ephesus a man named Demetrius, a silversmith who made silver shrines of Artemis, brought a great deal of business to the craftsmen (Acts 19:24-28 NET).

He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our^[10] prosperity comes from this business. And you see and hear that this Paul has persuaded (πείσας, a form of πείθω) and turned away a large crowd, not only in Ephesus but in practically all of the province of Asia, by saying that gods made by hands are not gods at all. There is danger not only that this business of ours will come into disrepute, but^[11] also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”^[12]

When they heard this they became enraged and began to shout, “Great is Artemis of the Ephesians!”

When a strong man, fully armed, guards his own palace, Jesus described his plunder (Luke 11:14-20) of Satan’s domain parabolically, his possessions are safe. But when a stronger man attacks and conquers him, he takes away the first man’s armor on which the man relied (ἐπεποίθει, a form of πείθω) and divides up his plunder.^[13] I know I have relied on many “truths” as if they were armor that might “protect” me from the way, and the truth, and the life.^[14] But Jesus, his Father and his Holy Spirit have been persistent to wrest me from Satan’s domination and my own folly, if the two are not one and the same.

Before Paul appealed to Caesar and was sent to Rome he was imprisoned at Caesarea (Acts 24:24-26 NET):

Some days later, when Felix arrived with his^[15] wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.^[16] While Paul was discussing righteousness, self-control, and the coming^[17] judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.” At the same time he was also^[18] hoping that Paul would give him money,^[19] and for this reason he sent for Paul as often as possible and talked with him.

Here, Felix’s hope that Paul might give him χρήματα (a form of χρῆμα) was a factor that encouraged him to summon Paul more often than his fear of Paul’s message might otherwise have allowed. One might argue that this was not the best attitude to hear Paul’s message, since it is hard…for the rich (χρήματα) to enter the kingdom of God, but I think it highlights an aspect of the difficulty.

I couldn’t summon Paul but I was driven to read him, and from him continued on to Jesus and the rest of the Bible. Before that, yes, I tried to harmonize the gospels to make a libretto for my rock/fusion opera. Studying Paul was the beginning of a deeper potentially more vital interest. I still hoped, I suppose, that studying Paul would please God and that pleasing God would benefit my writing/composing career. Like Felix, my motives and interests were divided.

Paul wrote about the judgment (κρίματος, a form of κρίμα) Felix feared (Romans 2:1-13 NET):

Therefore you are without excuse, whoever you are, when you judge (κρίνων, a form of κρίνω) someone else. For on whatever grounds you judge (κρίνεις, a form of κρίνω) another, you condemn (κατακρίνεις, a form of κατακρίνω) yourself, because you who judge (κρίνων, a form of κρίνω) practice the same things (Romans 1:18-32). Now we know that God’s judgment (κρίμα) is in accordance with truth against those who practice such things. And do you think, whoever you are, when you judge (κρίνων, a form of κρίνω) those who practice such things and yet do them yourself, that you will escape God’s judgment (κρίμα)? Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance? But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment^[20] (δικαιοκρισίας, a form of δικαιοκρισία) is revealed! He will reward each one according to his works: eternal life to those who by perseverance in good works seek glory and honor and immortality, but wrath and anger to those who live in selfish ambition and do not obey^[21] (ἀπειθοῦσι, a form of ἀπειθέω) the truth but follow (πειθομένοις, a form of πείθω) unrighteousness. There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek, but glory and honor and peace for everyone who does good, for the Jew first and also the Greek. For there is no partiality with God [Table]. For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged (κριθήσονται, a form of κρίνω) by the law. For it is not those who hear the^[22] law who are righteous before God, but those who do the^[23] law will be declared righteous.

This brings me back to the title of this series of essays: For the law possesses a shadow of the good things to come but not the reality itself.^[24] I think—not the reality itself—is an important and meaningful paraphrase of οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, but I prefer the KJV translation here: not the very image of the things. And I would push πραγμάτων (a form of πρᾶγμα) one step further to deeds: not the very image of the [deeds].

I want to compare the shadow of the good things to come possessed by the law to Peter’s shadow. Here is the context (Acts 5:12a, 14-16 NET)

Now many miraculous signs and wonders came about^[25] among the people through the hands of the apostles.

More and more believers in the Lord were added to their number, crowds of both men and women. Thus they even^[26] carried the sick out into^[27] the streets, and put them on cots^[28] and pallets,^[29] so that when Peter came by at least his shadow would fall on some of them. A crowd of people from the towns around Jerusalem^[30] also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

Peter’s shadow waned from a thin elongated silhouette of his form in the morning, to a stubby foreshortened blob at midday, then waxed again as day progressed to evening. Many things could be calculated mathematically by measuring that shadow against Peter’s height. But no matter the time of day Peter’s shadow was cast by Peter walking in the light.

I’m not suggesting that we know the good things to come by doing mathematical calculations on the law. I am suggesting that the law has a shape, an outline in silhouette, similar to that cast by the good things to come, not an assembly-line slaughterhouse executing lawbreakers, but a kingdom of people who do not covet [their] neighbor’s house, [their] neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to [their] neighbor.^[31]

The law foreshadows a kingdom of people who do this, and so much more, not because they strive with all their might to obey the law in their own strength: For if a law had been given that was able to give life, then righteousness would certainly have come by the law.^[32] God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.^[33]

The law foreshadows a kingdom of God populated by those who have trusted that (1 Corinthians 15:3b-8 NET):

Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures [Table], and that he appeared to Cephas, then to the twelve. Then he appeared to more than 500 of the brothers and sisters at one time, most of whom are still alive, though some^[34] have fallen asleep [Table]. Then he appeared to James, then to all the apostles. Last of all, as though to one born at the wrong time, he appeared to [Paul] also.

For you were called to freedom, brothers and sisters, Paul wrote believers in Galatia (Galatians 5:13-6:5 NET):

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 (KJV: fulfilled) 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 [Table]. 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 [Table]. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are obvious: (KJV: adultery) sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, 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 (βασιλείαν θεοῦ) [Table]!

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Against such things there is no law [Table]. Now those who belong to Christ have crucified the flesh with its passions and desires. If we live by the Spirit, let us also behave in accordance with the Spirit. Let us not become conceited, provoking one another, being jealous of one another.

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ [Table]. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.

Our Father in heaven, Jesus taught his disciples to pray, may your name be honored, may your kingdom (βασιλεία σου) come, may your will be done on earth as it is in heaven.^[35] I’ll pick this up in another essay.

A table comparing Paul’s quotation from Psalm 61:13 in the Septuagint (62:12 Masoretic text) follows:

Romans 2:6 (NET Parallel Greek)	Psalm 62:12c (Septuagint BLB)	Psalm 61:13b (Septuagint Elpenor)
ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Romans 2:6 (NET)	Psalm 61:13c (NETS)	Psalm 61:13b (English Elpenor)
He will reward each one according to his works:	you will repay to each according to his works.	thou wilt recompense every one according to his works.

Tables comparing Psalm 62:12 in the Tanakh, KJV and NET, and Psalm 62:12 (61:13) in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Acts 28:17; 28:19; 28:23; Mark 10:24; Acts 19:25; 19:27; 24:24-26; Romans 2:5; 2:8; 2:13; Acts 5:12 and 5:15, 16 in the NET and KJV.

Psalm 62:12 (Tanakh)	Psalm 62:12 (KJV)	Psalm 62:12 (NET)
Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.	Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.	and you, O Lord, demonstrate loyal love. For you repay men for what they do.

Psalm 62:12 (Septuagint BLB)	Psalm 61:13 (Septuagint Elpenor)
ὅτι τὸ κράτος τοῦ θεοῦ καὶ σοί κύριε τὸ ἔλεος ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	καὶ σοῦ, Κύριε, τὸ ἔλεος, ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ
Psalm 61:13 (NETS)	Psalm 61:13 (English Elpenor)
that might is God’s, and to you, O Lord, belongs mercy, because you will repay to each according to his works.	and mercy is thine, O Lord; for thou wilt recompense every one according to his works.

Acts 28:17 (NET)	Acts 28:17 (KJV)
After three days Paul called the local Jewish leaders together. When they had assembled, he said to them, “Brothers, although I had done nothing against our people or the customs of our ancestors, from Jerusalem I was handed over as a prisoner to the Romans.	And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς· ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων	εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων	εγενετο δε μετα ημερας τρεις συγκαλεσασθαι τον παυλον τους οντας των ιουδαιων πρωτους συνελθοντων δε αυτων ελεγεν προς αυτους ανδρες αδελφοι εγω ουδεν εναντιον ποιησας τω λαω η τοις εθεσιν τοις πατρωοις δεσμιος εξ ιεροσολυμων παρεδοθην εις τας χειρας των ρωμαιων

Acts 28:19 (NET)	Acts 28:19 (KJV)
But when the Jews objected, I was forced to appeal to Caesar—not that I had some charge to bring against my own people.	But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν	αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι	αντιλεγοντων δε των ιουδαιων ηναγκασθην επικαλεσασθαι καισαρα ουχ ως του εθνους μου εχων τι κατηγορησαι

Acts 28:23 (NET)	Acts 28:23 (KJV)
They set a day to meet with him, and they came to him where he was staying in even greater numbers. From morning until evening he explained things to them, testifying about the kingdom of God and trying to convince them about Jesus from both the law of Moses and the prophets.	And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωϋσέως καὶ τῶν προφητῶν, ἀπὸ πρωὶ_ ἕως ἑσπέρας	ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας	ταξαμενοι δε αυτω ημεραν ηκον προς αυτον εις την ξενιαν πλειονες οις εξετιθετο διαμαρτυρομενος την βασιλειαν του θεου πειθων τε αυτους τα περι του ιησου απο τε του νομου μωσεως και των προφητων απο πρωι εως εσπερας

Mark 10:24 (NET)	Mark 10:24 (KJV)
The disciples were astonished at these words. But again Jesus said to them, “Children, how hard it is to enter the kingdom of God!	And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· τέκνα, πῶς δύσκολον ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι τοις χρημασιν εις την βασιλειαν του θεου εισελθειν	οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι χρημασιν εις την βασιλειαν του θεου εισελθειν

Acts 19:25 (NET)	Acts 19:25 (KJV)
He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our prosperity comes from this business.	Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν· ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν	ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν	ους συναθροισας και τους περι τα τοιαυτα εργατας ειπεν ανδρες επιστασθε οτι εκ ταυτης της εργασιας η ευπορια ημων εστιν

Acts 19:27 (NET)	Acts 19:27 (KJV)
There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.”	So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς ἣν ὅλη \|ἡ\| Ἀσία καὶ \|ἡ\| οἰκουμένη σέβεται	ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας αρτεμιδος ιερον εις ουδεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται	ου μονον δε τουτο κινδυνευει ημιν το μερος εις απελεγμον ελθειν αλλα και το της μεγαλης θεας ιερον αρτεμιδος εις ουθεν λογισθηναι μελλειν δε και καθαιρεισθαι την μεγαλειοτητα αυτης ην ολη η ασια και η οικουμενη σεβεται

Acts 24:24-26 (NET)	Acts 24:24-26 (KJV)
Some days later, when Felix arrived with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak about faith in Christ Jesus.	And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Δρουσίλλῃ τῇ ἰδίᾳ γυναικὶ οὔσῃ Ἰουδαίᾳ μετεπέμψατο τὸν Παῦλον καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χριστὸν Ἰησοῦν πίστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι αυτου ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως	μετα δε ημερας τινας παραγενομενος ο φηλιξ συν δρουσιλλη τη γυναικι ουση ιουδαια μετεπεμψατο τον παυλον και ηκουσεν αυτου περι της εις χριστον πιστεως

While Paul was discussing righteousness, self-control, and the coming judgment, Felix became frightened and said, “Go away for now, and when I have an opportunity, I will send for you.”

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος, ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη· τὸ νῦν ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε	διαλεγομενου δε αυτου περι δικαιοσυνης και εγκρατειας και του κριματος του μελλοντος εσεσθαι εμφοβος γενομενος ο φηλιξ απεκριθη το νυν εχον πορευου καιρον δε μεταλαβων μετακαλεσομαι σε

At the same time he was also hoping that Paul would give him money, and for this reason he sent for Paul as often as possible and talked with him.

He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἅμα καὶ ἐλπίζων ὅτι χρήματα δοθήσεται \|αὐτῷ\| ὑπὸ τοῦ Παύλου· διὸ καὶ πυκνότερον αὐτὸν μεταπεμπόμενος ὡμίλει αὐτῷ	αμα δε και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω	αμα και ελπιζων οτι χρηματα δοθησεται αυτω υπο του παυλου οπως λυση αυτον διο και πυκνοτερον αυτον μεταπεμπομενος ωμιλει αυτω

Romans 2:5 (NET)	Romans 2:5 (KJV)
But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!	But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
κατὰ δὲ τὴν σκληρότητα σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ	κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως δικαιοκρισιας του θεου	κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως και δικαιοκρισιας του θεου

Romans 2:8 (NET)	Romans 2:8 (KJV)
but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness.	But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός	τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη	τοις δε εξ εριθειας και απειθουσιν μεν τη αληθεια πειθομενοις δε τη αδικια θυμος και οργη

Romans 2:13 (NET)	Romans 2:13 (KJV)
For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.	(For not the hearers of the law are just before God, but the doers of the law shall be justified.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλ᾿ οἱ ποιηταὶ νόμου δικαιωθήσονται	ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται	ου γαρ οι ακροαται του νομου δικαιοι παρα τω θεω αλλ οι ποιηται του νομου δικαιωθησονται

Acts 5:12 (NET)	Acts 5:12 (KJV)
Now many miraculous signs and wonders came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon’s Portico.	And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ. καὶ ἦσαν ὁμοθυμαδὸν \|ἅπαντες\| ἐν τῇ στοᾷ Σολομῶντος	δια δε των χειρων των αποστολων εγενετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος	δια δε των χειρων των αποστολων εγινετο σημεια και τερατα εν τω λαω πολλα και ησαν ομοθυμαδον απαντες εν τη στοα σολομωντος

Acts 5:15, 16 (NET)	Acts 5:15, 16 (KJV)
Thus they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.	Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κὰν ἡ σκιὰ \|ἐπισκιάσῃ\| τινὶ αὐτῶν	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων	ωστε κατα τας πλατειας εκφερειν τους ασθενεις και τιθεναι επι κλινων και κραββατων ινα ερχομενου πετρου καν η σκια επισκιαση τινι αυτων

A crowd of people from the towns around Jerusalem also came together, bringing the sick and those troubled by unclean spirits. They were all being healed.

There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλὴμ φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες	συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες	συνηρχετο δε και το πληθος των περιξ πολεων εις ιερουσαλημ φεροντες ασθενεις και οχλουμενους υπο πνευματων ακαθαρτων οιτινες εθεραπευοντο απαντες

A Shadow of the Good Things, Part 3

Back to The Lost Son of Perdition, Part 2

Back to Romans, Part 8

Back to Isaiah 53:10-12, Part 7

Back to Christianity, Part 1

Back to Christianity, Part 6

Back to Christianity, Part 8

Back to The Lost Son of Perdition, Part 10

Back to Wonders and False Wonders, Part 3

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 3

Back to Exploration, Part 6

^[1] The NET parallel Greek text and NA²⁸ had αὐτὸν (he in the accusative case) here, where the Stephanus Textus Receptus and Byzantine Majority Text had τον παυλον (Paul in the accusative case along with its appropriate article).

^[2] The NET parallel Greek text had ἔθεσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had εθεσιν.

^[3] The NET parallel Greek text and NA²⁸ had κατηγορεῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατηγορησαι (KJV: to accuse).

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

^[5] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[6] The Stephanus Textus Receptus and Byzantine Majority Text had τους πεποιθοτας επι τοις χρημασιν (KJV: for them that trust in riches) here. The NET parallel Greek text and NA²⁸ did not.

^[7] Mark 10:24b (NET)

^[8] From “Innovations in the Text and Translation of the NET Bible, New Testament,” III. Innovations in Text: “The NET New Testament is based on a critically constructed Greek text, following the principles of reasoned eclecticism. The Greek text of the NET NT differs from the Nestle-Aland27 in about 500 places.”

^[9] Mark 10:23b (NET)

^[10] The NET parallel Greek text and NA²⁸ had ἡμῖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had ημων.

^[11] The NET parallel Greek text and NA²⁸ had τε here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε.

^[12] The NET parallel Greek text and NA²⁸ had τῆς μεγαλειότητος here, where the Stephanus Textus Receptus and Byzantine Majority Text had την μεγαλειοτητα (KJV: magnificence).

^[13] Luke 11:21, 22 (NET) Table

^[14] John 14:6a (NET)

^[15] The NET parallel Greek text and NA²⁸ had ἰδίᾳ here, where the Stephanus Textus Receptus had αυτου. The Byzantine Majority Text had neither.

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

^[17] The Stephanus Textus Receptus and Byzantine Majority Text had μελλοντος εσεσθαι (KJV: to come) here, where the NET parallel Greek text and NA²⁸ had simply μέλλοντος.

^[18] The Stephanus Textus Receptus had δε και here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had simply καὶ.

^[19] The Stephanus Textus Receptus and Byzantine Majority Text had οπως λυση αυτον (KJV: that he might loose him) here. The NET parallel Greek text and NA²⁸ did not.

^[20] The Byzantine Majority Text had και preceding righteous judgment. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[21] The NET parallel Greek text had ἀπειθοῦσι here, where the Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had απειθουσιν. Also, the Stephanus Textus Receptus and Byzantine Majority Text had μεν following obey. The NET parallel Greek text and NA²⁸ did not.

^[22] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law. The NET parallel Greek text and NA²⁸ did not.

^[23] The Stephanus Textus Receptus and Byzantine Majority Text had the article του preceding law. The NET parallel Greek text and NA²⁸ did not.

^[24] Hebrews 10:1a (NET)

^[25] The Stephanus Textus Receptu had εγενετο (KJV: were…wrought) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐγίνετο.

^[26] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[27] The NET parallel Greek text and NA²⁸ had εἰς here, where the Stephanus Textus Receptus and Byzantine Majority Text had κατα.

^[28] The NET parallel Greek text and NA²⁸ had κλιναρίων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κλινων (KJV: beds).

^[29] The NET parallel Greek text and NA²⁸ had κραβάττων here, where the Stephanus Textus Receptus and Byzantine Majority Text had κραββατων (KJV: couches).

^[30] The Stephanus Textus Receptus and Byzantine Majority Text had εἰς (KJV: unto) preceding Jerusalem. The NET parallel Greek text and NA²⁸ did not.

^[31] Exodus 20:17 (NET) Table

^[32] Galatians 3:21b (NET)

^[33] Romans 8:3, 4 (NET) Table

^[34] It is fair to assume that all have fallen asleep by now.

^[35] Matthew 6:9, 10 (NET)

Atonement, Part 11

Posted on November 12, 2018 by admin

This is a continuation of y^ehôvâh’s (יהוה) instruction to Moses: They^[1] are to eat those things by which atonement (kâphar, כפר; Septuagint: ἡγιάσθησαν, a form of ἁγιάζω) was made to consecrate and to set them apart, but no one else may eat them, for they are holy.^[2] I’ll continue to consider forms of χρίω in the New Testament.

The author of Hebrews continued to contrast Jesus to angels: And he says of the angels, “He makes his angels spirits and his ministers a flame of fire”…^[3] This was a verbatim quote from the Elpenor version of the Septuagint only.

Hebrews 1:7b (NET parallel Greek)	Psalm 104:4 (Septuagint BLB)	Psalm 103:4 (Septuagint Elpenor)
ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα

I won’t spend much time here since the psalm is not about angels but y^ehôvâh. It is interesting, however, that the NET and KJV, more importantly the three versions of the Greek New Testament I have surveyed, agree here.

Hebrews 1:7 (NET)	Hebrews 1:7 (KJV)
And he says of the angels, *“He makes his angels spirits and his ministers a flame of fire,”*	And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα	και προς μεν τους αγγελους λεγει ο ποιων τους αγγελους αυτου πνευματα και τους λειτουργους αυτου πυρος φλογα

The translations from Hebrew of the Tanakh and KJV, and from Greek of the Elpenor also agree. But πῦρ φλέγον in the BLB version of the Septuagint, as opposed to πυρὸς φλόγα in the Elpenor and the New Testament, inspired a subtle shift in the translation of the NETS.

From Hebrew		From Greek
Psalm 104:4 (Tanakh)	Psalm 104:4 (KJV)	Psalm 103:4 (NETS)	Psalm 103:4 (Elpenor)
Who maketh his angels spirits; his ministers a flaming fire:	Who maketh his angels spirits; his ministers a flaming fire:	He who makes spirits his messengers, and flaming fire his ministers.	Who makes his angels spirits, and his ministers a flaming fire.

That shift continued in the NET, making it virtually impossible for an English reader to recognize any mention of angels in the Psalm: He makes the winds his messengers, and the flaming fire his attendant.^[4] This sounds more like tornadoes and hurricanes speak for God while warehouse and forest fires serve Him.

The author of Hebrews continued: but of the Son he says, “Your throne, O God, is forever and ever, and^[5] a^[6] righteous scepter^[7] is the^[8] scepter of your kingdom. You have loved righteousness and hated lawlessness. So God, your God, has anointed (ἔχρισεν, a form of χρίω) you over your companions with the oil of rejoicing.”^[9] The first part of this quotation—Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom—was not verbatim from either version of the Septuagint.

Hebrews 1:8b (NET parallel Greek)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα \|τοῦ αἰῶνος\|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας \|σου\|	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

The relatively inconsequential differences—a conjunction, two additional articles and one missing article—are exactly the same differences (Table1 below) I found relative to the Stephanus Textus Receptus and Byzantine Majority Text. Comparing either of them to both versions of the Septuagint yields another verbatim quote.

Hebrews 1:8b (Stephanus Textus Receptus)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

Hebrews 1:8b (Byzantine Majority Text)	Psalm 45:6 (Septuagint BLB)	Psalm 44:7 (Septuagint Elpenor)
ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	ὁ θρόνος σου ὁ θεός εἰς τὸν αἰῶνα τοῦ αἰῶνος ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου	ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ράβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου

I will spend some time on the first seven verses of this psalm.

Psalm 45:1 (Tanakh)	Psalm 44:2 (NETS)
My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.	My heart erupted with a goodly theme; it is I that address my works to the king; my tongue is a pen of a swift scribe.

The Hebrew word translated of the things which I have made was מעשׁי (maʽăśeh, Septuagint: ἔργα). This psalm is presumed to have been written by the Korahites. Though Korahites fought with David this psalm was not the work of sycophants flattering their king but a work of prophets revealing the One who was to come, the Son of God, the son of David (2 Samuel 7:12-16), the Rock who saved (y^eshûʽâh, ישעתו) Israel.

Psalm 45:2 (Tanakh)	Psalm 44:3 (NETS)
Thou art fairer (yâphâh, יפיפית) than the children of men: grace (chên, חן) is poured into thy lips: therefore God hath blessed thee for ever.	Youthful in beauty (ὡραῖος) you are, beyond the sons of men; grace (χάρις) was poured on your lips; therefore God blessed you forever.

The Spirit is the one who gives life, Jesus said, human nature is of no help! The words that I have spoken^[10] to you are spirit and are life.^[11] If I keep this in mind I’m not thrown off by translations like fairer and youthful in beauty applied to Him, but remain focused on the Spirit and the life in his words: As it is written, “How timely (ὡραῖοι, another form of ὡραῖος) is the arrival of those who proclaim^[12] the good news.”^[13] For^[14] we have all received from his fullness one gracious gift (χάριν, a form of χάρις) after another (χάριτος, another form of χάρις). For the law was given through Moses,^[15] but grace (χάρις) and truth came about through Jesus Christ.^[16]

Psalm 45:3 (Tanakh)	Psalm 44:4 (NETS)
Gird thy sword (chereb, חרבך) upon thy thigh, O most mighty, with thy glory and thy majesty.	Gird your sword (ῥομφαίαν, a form of ῥομφαία) on your thigh, O powerful one, in your bloom and beauty,

In John’s vision on Patmos a sharp double-edged sword (ρομφαία) extended out of [Jesus’] mouth.^[17] He identified Himself as the one who has the sharp double-edged sword (ρομφαίαν, a form of ρομφαία).^[18] Though the psalmists enjoined Him to Gird thy sword upon the thigh, in the manner of kings they knew, Jesus said He would make war against those [who follow the teaching of Balaam or the teaching of the Nicolaitans] with the sword (ρομφαίᾳ) of my mouth.^[19] Death and Hades…were given authority over a fourth of the earth, to kill its population with the sword (ρομφαίᾳ),^[20] but John never saw a sword in Jesus’ hand: From his mouth extends a sharp sword^[21] (ρομφαία), so that with it he can strike^[22] the nations.^[23] Jesus’ words, the sword that extended from his mouth, have the power to kill the flesh of those who had received the mark of the beast and those who worshiped his image (Revelation 19:19-21 NET).

Then I saw the beast and the kings of the earth and their armies assembled to do battle^[24] with the one who rode the horse and with his army. Now the beast was seized, and along with^[25] him^[26] the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning^[27] with sulfur.^[28] The others were killed by the sword (ρομφαίᾳ) that extended^[29] from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh (σαρκῶν, a form of σάρξ).

Those who had received the mark of the beast and those who worshiped his image were not thrown alive into the lake of fire burning with sulfur. I’ve assumed that they will be because an angel declaring in a loud voice, presumably prior to anyone worshipping the beast or taking his mark, said (Revelation 14:9-11 NET):

If anyone worships the beast and his image, and takes the mark on his forehead or his hand, that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured (βασανισθήσεται, a form of βασανίζω) with fire and sulfur in front of the^[30] holy angels and in front of the Lamb. And the smoke from their torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever, and those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name.

They will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb. The devil…was thrown into the lake of fire and sulfur, where the beast and the false prophet are too.^[31] Those who worship the beast and his image will have no rest day or night, along with anyone who receives the mark of his name. The devil, the beast and the false prophet will be tormented (βασανισθήσονται, another form of βασανισμός) in the lake of fire and sulfur day and night forever and ever.^[32] The smoke from their [e.g., those who worship the beast or receive his mark] torture (βασανισμοῦ, a form of βασανισμός) will go up forever and ever.

Though the words are quite evocative it is never stated explicitly that those who worship the beast or receive his mark are cast into the lake of fire and sulfur. Even when the time comes that one might expect it, the criteria for being thrown into the lake of fire has changed: If anyone’s name was not found written in the book of life, that person was thrown into the lake of fire.^[33] I don’t belabor this point to encourage anyone to worship the beast or take his mark, but to leave room for the mercy of God and to respect the power of Jesus’ preaching, the sharp sword that extends from his mouth. This will become clearer, perhaps, in the next verse of the psalm.

Psalm 45:4 (Tanakh)	Psalm 44:5 (NETS)
And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.	And draw, and prosper, and become king for the sake of truth and meekness and righteousness, and your right hand will guide you marvelously.

The Hebrew word translated truth was אמת (ʼemeth), ἀληθείας (a form of ἀλήθεια) in Greek in the Septuagint. We saw his glory, John testified about Jesus, the glory of the one and only, full of grace and truth (ἀληθείας, a form of ἀλήθεια), who came from the Father.^[34] Set them apart in the truth^[35] (ἀληθείᾳ), Jesus prayed for his disciples, your word is truth (ἀλήθεια).^[36] And, I am the way, and the truth (ἀλήθεια), and the life. No one comes to the Father except through me.^[37]

The Hebrew word translated righteousness was צדק (tsedeq), δικαιοσύνης (a form of δικαιοσύνη) in Greek in the Septuagint. Jesus was conscientious to fulfill all righteousness (δικαιοσύνην, another form of δικαιοσύνη).^[38] Blessed are those who hunger and thirst for righteousness (δικαιοσύνην, another form of δικαιοσύνη), He promised his hearers, for they will be satisfied.^[39] But above all, He exhorts those with ears to hear, pursue his kingdom^[40] and righteousness (δικαιοσύνην, another form of δικαιοσύνη).^[41] For I tell you, unless your righteousness (δικαιοσύνη) goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.^[42]

For no one is declared righteous (δικαιωθήσεται, a form of δικαιόω) before him by the works of the law, for through the law comes the knowledge of sin. But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all^[43] who believe.^[44] Those who believe are filled with the fruit^[45] of righteousness (δικαιοσύνης, a form of δικαιοσύνη) that comes through Jesus Christ to the glory and praise of God.^[46] God’s servants commend themselves to others by purity, by knowledge, by patience, by benevolence, by the Holy Spirit, by genuine love, by truthful (ἀληθείας, a form of ἀλήθεια) teaching, by the power of God, with weapons of righteousness (δικαιοσύνης, a form of δικαιοσύνη) both for the right hand and for the left.^[47] Chief among these weapons of righteousness is the sword (μάχαιραν, a form of μάχαιρα) of the Spirit, which is the word of God.^[48] John recounted his vision (Revelation 19:11-13 NET):

Then I saw heaven opened^[49] and here came a white horse! The one riding it was called “Faithful” (πιστὸς) and “True,” (ἀληθινός) and with justice (δικαιοσύνῃ) he judges and goes to war. His eyes are like a fiery flame and there are many diadem crowns on his head. He has^[50] a name written that no one knows except himself. He is dressed in clothing dipped in blood, and he is called^[51] the Word of God.

In the midst of all this martial imagery is the word meekness. It was וענוה (ʽanvâh) in Hebrew, translated πρᾳότητος (a form of πρᾳότης) in Greek in the Septuagint. It was also spelled πραΰτης. Paul wrote of the meekness^[52] (πραΰτητος, a form of πραΰτης) and gentleness of Christ.^[53] And apparently (2 Corinthians 10), the meekness and gentleness of Christ in him was so pronounced a feature of his own character in person that his letters shocked some in Corinth as being of a different character. This πραΰτης, translated gentleness, is an aspect of the fruit of the Spirit, the fruit of righteousness (Galatians 5:22, 23 NET):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), and self-control. Against such things there is no law.

I’ve quoted this often but stopped before, Against such things there is no law. No more, since I’m becoming more and more aware how eagerly the religious mind desires to be the arbiter of these things, throwing up reasons against them, debating if not outright denying, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control rising up within me from that fountain of water springing up to eternal life.^[54] I’ve found myself unarmed and defenseless against its arguments because I haven’t drilled this truth deeply enough into my being: Against such things there is no law. Against such things there is no law.

Brothers and sisters, Paul wrote believers in Galatia, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness^[55] (πραΰτητος, a form of πραΰτης).^[56] I hear this as the Holy Spirit’s definitive answer to Paul’s rhetorical question: Shall I come to you with a rod of discipline or with love and a spirit of gentleness (πραΰτητος, a form of πραΰτης)?^[57] even as I hear Paul’s rhetorical question as definitive of what a spirit of gentleness is not.

Pay close attention to yourselves, Paul continued, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill^[58] the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. Let each one examine his own work. Then he can take pride in himself and not compare himself with someone else. For each one will carry his own load.^[59]

This πραΰτης is at the very heart of what it means to live worthily of the calling with which [we] have been called (Ephesians 4:1b-6 NET):

with all humility and gentleness^[60] (πραΰτητος, a form of πραΰτης), with patience, bearing with one another in love, making every effort to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you too were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.^[61]

And this, not because it is one of Paul’s laws but because meekness or gentleness is the very nature of the firstborn of this new species of humanity, the one called the Word of God, Jesus our Savior. It is the work of God to instill this within us who have turned in faith to Him. And it should never be forgotten, especially in the midst of martial imagery. Though I copied and pasted וענוה (ʽanvâh) from the parallel Hebrew text of the NET online, there was a note (15) explaining why meekness or gentleness does not appear in the NET translation of Psalm 45:4.

I’ll pick this up in another essay. Tables of Hebrews 1:8; John 6:63; John 1:16, 17; Revelation 2:16; Revelation 6:8; Revelation 19:15; 19:19-21; Revelation 14:9, 10; John 17:17; Matthew 6:33; Romans 3:22; Philippians 1:11; Revelation 19:11-13; 2 Corinthians 10:1; John 4:14; Galatians 6:1, 2; 1 Corinthians 4:21; Ephesians 4:2 and 4:6 comparing the NET and KJV follow.

Hebrews 1:8 (NET)	Hebrews 1:8 (KJV)
but of the Son he says, “*Your throne, O God, is forever and ever, and a righteous scepter* is the scepter of your kingdom.	But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πρὸς δὲ τὸν υἱόν ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα \|τοῦ αἰῶνος\|, καὶ ἡ ράβδος τῆς εὐθύτητος ράβδος τῆς βασιλείας \|σου\|.	προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου	προς δε τον υιον ο θρονος σου ο θεος εις τον αιωνα του αιωνος ραβδος ευθυτητος η ραβδος της βασιλειας σου

John 6:63 (NET)	John 6:63 (KJV)
The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life.	It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τὸ πνεῦμα ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ρήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμα ἐστιν καὶ ζωή ἐστιν	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν	το πνευμα εστιν το ζωοποιουν η σαρξ ουκ ωφελει ουδεν τα ρηματα α εγω λαλω υμιν πνευμα εστιν και ζωη εστιν

John 1:16, 17 (NET)	John 1:16, 17 (KJV)
For we have all received from his fullness one gracious gift after another.	And of his fulness have all we received, and grace for grace.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν καὶ χάριν ἀντὶ χάριτος	και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος	και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος

For the law was given through Moses, but grace and truth came about through Jesus Christ.

For the law was given by Moses, but grace and truth came by Jesus Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο	οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο	οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο

Revelation 2:16 (NET)	Revelation 2:16 (KJV)
Therefore, repent! If not, I will come against you quickly and make war against those people with the sword of my mouth.	Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετανόησον οὖν εἰ δὲ μή, ἔρχομαι σοι ταχὺ καὶ πολεμήσω μετ᾿ αὐτῶν ἐν τῇ ρομφαίᾳ τοῦ στόματος μου	μετανοησον ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου	μετανοησον ουν ει δε μη ερχομαι σοι ταχυ και πολεμησω μετ αυτων εν τη ρομφαια του στοματος μου

Revelation 6:8 (NET)	Revelation 6:8 (KJV)
So I looked and here came a pale green horse! The name of the one who rode it was Death, and Hades followed right behind. They were given authority over a fourth of the earth, to kill its population with the sword, famine, and disease, and by the wild animals of the earth.	And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω \|αὐτοῦ\| ὄνομα αὐτῷ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾿ αὐτοῦ καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς ἀποκτεῖναι ἐν ρομφαίᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς	και ειδον και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ακολουθει μετ αυτου και εδοθη αυτοις εξουσια αποκτειναι επι το τεταρτον της γης εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης	και ιδου ιππος χλωρος και ο καθημενος επανω αυτου ονομα αυτω ο θανατος και ο αδης ηκολουθει αυτω και εδοθη αυτω εξουσια επι το τεταρτον της γης αποκτειναι εν ρομφαια και εν λιμω και εν θανατω και υπο των θηριων της γης

Revelation 19:15 (NET)	Revelation 19:15 (KJV)
From his mouth extends a sharp sword, so that with it he can strike the nations. *He will rule them with an iron rod*, and he stomps the winepress of the furious wrath of God, the All-Powerful.	And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ρομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ράβδῳ σιδηρᾷ, καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος	και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος	και εκ του στοματος αυτου εκπορευεται ρομφαια διστομος οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος

Revelation 19:19-21 (NET)	Revelation 19: 19-21 (KJV)
Then I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.	And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ	και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου	και ειδον το θηριον και τους βασιλεις της γης και τα στρατευματα αυτων συνηγμενα ποιησαι πολεμον μετα του καθημενου επι του ιππου και μετα του στρατευματος αυτου

Now the beast was seized, and along with him the false prophet who had performed the signs on his behalf – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾿ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ	και επιασθη το θηριον και μετα τουτου ο ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν τω θειω	και επιασθη το θηριον και ο μετ αυτου ψευδοπροφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χαραγμα του θηριου και τους προσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυρος την καιομενην εν θειω

The others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged themselves with their flesh.

And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ρομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν	και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εκπορευομενη εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων	και οι λοιποι απεκτανθησαν εν τη ρομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ορνεα εχορτασθησαν εκ των σαρκων αυτων

Revelation 14:9, 10 (NET)	Revelation 14:9, 10 (KJV)
A third angel followed the first two, declaring in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,	And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ· εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ,	και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου	και αλλος αγγελος τριτος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις προσκυνει το θηριον και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου

that person will also drink of the wine of God’s anger that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur in front of the holy angels and in front of the Lamb.

The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου	και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου	και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

John 17:17 (NET)	John 17:17 (KJV)
Set them apart in the truth; your word is truth.	Sanctify them through thy truth: thy word is truth.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθεια ἐστιν	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν	αγιασον αυτους εν τη αληθεια σου ο λογος ο σος αληθεια εστιν

Matthew 6:33 (NET)	Matthew 6:33 (KJV)
But above all pursue his kingdom and righteousness, and all these things will be given to you as well.	But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν	ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν	ζητειτε δε πρωτον την βασιλειαν του θεου και την δικαιοσυνην αυτου και ταυτα παντα προστεθησεται υμιν

Romans 3:22 (NET)	Romans 3:22 (KJV)
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,	Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
δικαιοσύνη δὲ θεοῦ διὰ πίστεως \|Ἰησοῦ\| Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. οὐ γάρ ἐστιν διαστολή	δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη	δικαιοσυνη δε θεου δια πιστεως ιησου χριστου εις παντας και επι παντας τους πιστευοντας ου γαρ εστιν διαστολη

Philippians 1:11 (NET)	Philippians 1:11 (KJV)
filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.	Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ	πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου	πεπληρωμενοι καρπων δικαιοσυνης των δια ιησου χριστου εις δοξαν και επαινον θεου

Revelation 19:11-13 (NET)	Revelation 19:11-13 (KJV)
Then I saw heaven opened and here came a white horse! The one riding it was called “Faithful” and “True,” and with justice he judges and goes to war.	And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός καὶ ὁ καθήμενος ἐπ᾿ αὐτὸν [καλούμενος] \|πιστὸς\| καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ	και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει	και ειδον τον ουρανον ανεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον καλουμενος πιστος και αληθινος και εν δικαιοσυνη κρινει και πολεμει

His eyes are like a fiery flame and there are many diadem crowns on his head. He has a name written that no one knows except himself.

His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός	οι δε οφθαλμοι αυτου ως φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος	οι δε οφθαλμοι αυτου φλοξ πυρος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονοματα γεγραμμενα και ονομα γεγραμμενον ο ουδεις οιδεν ει μη αυτος

He is dressed in clothing dipped in blood, and he is called the Word of God.

And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
καὶ περιβεβλημένος ἱμάτιον \|βεβαμμένον\| αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ	και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου	και περιβεβλημενος ιματιον βεβαμμενον αιματι και καλειται το ονομα αυτου ο λογος του θεου

2 Corinthians 10:1 (NET)	2 Corinthians 10:1 (KJV)
Now I, Paul, appeal to you personally by the meekness and gentleness of Christ (I who am meek when present among you, but am full of courage toward you when away!) –	Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς διὰ τῆς πραΰτητος καὶ ἐπιεικείας τοῦ Χριστοῦ (ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς)	αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας	αυτος δε εγω παυλος παρακαλω υμας δια της πραοτητος και επιεικειας του χριστου ος κατα προσωπον μεν ταπεινος εν υμιν απων δε θαρρω εις υμας

John 4:14 (NET)	John 4:14 (KJV)
But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.”	But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὃς δ᾿ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον	ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον	ος δ αν πιη εκ του υδατος ου εγω δωσω αυτω ου μη διψηση εις τον αιωνα αλλα το υδωρ ο δωσω αυτω γενησεται εν αυτω πηγη υδατος αλλομενου εις ζωην αιωνιον

Galatians 6:1, 2 (NET)	Galatians 6:1, 2 (KJV)
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 to yourselves, so that you are not tempted too.	Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς	αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης	αδελφοι εαν και προληφθη ανθρωπος εν τινι παραπτωματι υμεις οι πνευματικοι καταρτιζετε τον τοιουτον εν πνευματι πραοτητος σκοπων σεαυτον μη και συ πειρασθης

Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Bear ye one another’s burdens, and so fulfil the law of Christ.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως \|ἀναπληρώσετε\| τὸν νόμον τοῦ Χριστοῦ	αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου	αλληλων τα βαρη βασταζετε και ουτως αναπληρωσατε τον νομον του χριστου

1 Corinthians 4:21 (NET)	1 Corinthians 4:21 (KJV)
What do you want? Shall I come to you with a rod of discipline or with love and a spirit of gentleness?	What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
τί θέλετε; ἐν ράβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματι τε πραΰτητος	τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος	τι θελετε εν ραβδω ελθω προς υμας η εν αγαπη πνευματι τε πραοτητος

Ephesians 4:2 (NET)	Ephesians 4:2 (KJV)
with all humility and gentleness, with patience, bearing with one another in love,	With all lowliness and meekness, with longsuffering, forbearing one another in love;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ	μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη	μετα πασης ταπεινοφροσυνης και πραοτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη

Ephesians 4:6 (NET)	Ephesians 4:6 (KJV)
one God and Father of all, who is over all and through all and in all.	One God and Father of all, who is above all, and through all, and in you all.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν	εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν υμιν	εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν ημιν

Back to Father, Forgive Them – Part 5

Back to Romans, Part 91

Back to A Monotonous Cycle Revisited, Part 2

Back to Is Sin Less Than Sin? Part 1

Back to Is Sin Less Than Sin? Part 2

Back to A Shadow of the Good Things, Part 1

Back to Hannah’s Prayer, Part 4

Back to Romans, Part 92

Back to Is Sin Less Than Sin? Part 4

Back to To Make Holy, Part 7

Back to A Monotonous Cycle Revisited, Part 3

Back to A Shadow of the Good Things, Part 2

Back to Romans, Part 8

Back to The Lost Son of Perdition, Part 4

Back to Psalm 22, Part 6

Back to A Monotonous Cycle Revisited, Part 6

Back to Romans, Part 15

Back to Romans, Part 16

Back to Language

Back to Romans, Part 17

Back to Romans, Part 18

Back to A Shadow of the Good Things, Part 7

Back to The Lost Son of Perdition, Part 5

Back to Christianity, Part 7

Back to The Day of the Lord, Part 2

Back to Christianity, Part 10

Back to Wonders and False Wonders, Part 1

Back to Father, Son and Holy Spirit – Part 10

Back to A Shadow of the Good Things, Part 9

Back to The Day of the Lord, Part 7

Back to Christ-Centered Preaching, Chapter 3

Back to Christ-Centered Preaching, Chapter 4, Part 2

Back to Christ-Centered Preaching, Chapter 4, Part 3

Back to Christ-Centered Preaching, Chapter 5

Back to Exploration, Part 1

Back to Exploration, Part 8

Back to Exploration, Part 9

Back to Exploration, Part 11

Back to Exploration, Part 12

^[1] Aaron and his sons (Exodus 28:43 NET)

^[2] Exodus 29:33 (NET)

^[3] Hebrews 1:7 (NET)

^[4] Psalm 104:4 (NET)

^[5] The NET parallel Greek text and NA²⁸ had καὶ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[6] The NET parallel Greek text and NA²⁸ had τῆς preceding righteous. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[7] The NET parallel Greek text and NA²⁸ had ἡ preceding scepter. The Stephanus Textus Receptus and Byzantine Majority Text did not.

^[8] The Stephanus Textus Receptus and Byzantine Majority Text had ἡ preceding scepter. The NET parallel Greek text and NA²⁸ did not.

^[9] Hebrews 1:8, 9 (NET)

^[10] The NET parallel Greek text and NA²⁸ had λελάληκα here, where the Stephanus Textus Receptus and Byzantine Majority Text had λαλω (KJV: speak).

^[11] John 6:63 (NET)

^[12] The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) following proclaim. The NET parallel Greek text and NA²⁸ did not.

^[13] Romans 10:15b (NET) Table

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

^[15] In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσέως, and μωσεως in the Stephanus Textus Receptus and Byzantine Majority Text.

^[16] John 1:16, 17 (NET)

^[17] Revelation 1:16b (NET)

^[18] Revelation 2:12b (NET)

^[19] Revelation 2:16b (NET)

^[20] Revelation 6:8b (NET)

^[21] The Byzantine Majority Text described this sword as διστομος here. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[22] The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had πατάξῃ here, where the Stephanus Textus Receptus had πατασση (KJV: should smite).

^[23] Revelation 19:15a (NET)

^[24] The NET parallel Greek text and NA²⁸ had the article τὸν preceding battle. The Stephanus Textus Receptus and Byzantine Majority Text did not.

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

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

^[27] The NET parallel Greek text and NA²⁸ had τῆς καιομένης here, where the Stephanus Textus Receptus and Byzantine Majority Text had την καιομενην.

^[28] The Stephanus Textus Receptus had the article τω preceding sulfur. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

^[29] The Stephanus Textus Receptus had εκπορευομενη (KJV: proceeded) here, where the NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐξελθούσῃ.

^[30] Stephanus Textus Receptus and Byzantine Majority Text had the article των. The NET parallel Greek text and NA²⁸ did not.

^[31] Revelation 20:10a (NET)

^[32] Revelation 20:10b (NET)

^[33] Revelation 20:15 (NET)

^[34] John 1:14b (NET)

^[35] The Stephanus Textus Receptus and Byzantine Majority Text had σου following truth (KJV: thy truth). The NET parallel Greek text and NA²⁸ did not.

^[36] John 17:17 (NET)

^[37] John 14:6 (NET)

^[38] Matthew 3:15 (NET) See Matthew 3:13-17

^[39] Matthew 5:6 (NET)

^[40] The Stephanus Textus Receptus, Byzantine Majority Text and NA²⁸ had τοῦ θεοῦ (KJV: of God) following kingdom. The NET parallel Greek text did not.

^[41] Matthew 6:33a (NET) See Matthew 6:25-34

^[42] Matthew 5:20 (NET)

^[43] The Stephanus Textus Receptus and Byzantine Majority Text had και επι παντας (KJV: and upon all them) following all. The NET parallel Greek text and NA²⁸ did not.

^[44] Romans 3:20-22a (NET)

^[45] The NET parallel Greek text and NA²⁸ had the singular καρπὸν accompanied by the singular article τὸν here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural καρπων (KJV: fruits) accompanied by the plural article των.

^[46] Philippians 1:11 (NET)

^[47] 2 Corinthians 6:6, 7 (NET)

^[48] Ephesians 6:17b (NET)

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

^[50] The Byzantine Majority Text had ονοματα γεγραμμενα και (“names written and”) following He has. The NET parallel Greek text, NA²⁸ and Stephanus Textus Receptus did not.

^[51] The NET parallel Greek text and NA²⁸ had κέκληται here, where the Stephanus Textus Receptus and Byzantine Majority Text had καλειται.

^[52] In the NET parallel Greek text and NA²⁸ meekness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[53] 2 Corinthians 10:1a (NET)

^[54] John 4:14b (NET)

^[55] In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[56] Galatians 6:1 (NET)

^[57] 1 Corinthians 4:21b (NET) In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[58] The NET parallel Greek text and NA²⁸ had ἀναπληρώσετε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναπληρωσατε (KJV: fulfil).

^[59] Galatians 6:1b-5 (NET)

^[60] In the NET parallel Greek text and NA²⁸ gentleness was spelled πραΰτητος, and πραοτητος in the Stephanus Textus Receptus and Byzantine Majority Text.

^[61] The Stephanus Textus Receptus had υμιν following all (KJV: you all), where the Byzantine Majority Text had ημιν (us). The NET parallel Greek text and NA²⁸ had neither.

The Gospel and the Religious Mind

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

Tag Archives: Galatians 6:1-5

Exploration, Part 12

Exploration, Part 11

A Shadow of the Good Things, Part 2

Atonement, Part 11