Exploration, Part 11

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”), 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 arebeing 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-controlthe 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 menfrom 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 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 Godapart 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-controlthe fruit (result) of the Spirit [Table]. Paul continued: εἰ γὰρ δοκεῖ τις εἶναι, For if anyone thinks he is something, τι μηδὲν ὤν, when he is nothing, φρεναπατᾷ ἑαυτόν, he deceives himself; τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω |ἕκαστος|, But let each one test his own work.

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

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

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

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

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

Examples of Paul’s usage of πνεύματι in the New Testament

Reference

ESV

NA28

Romans 1:9

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you

μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι

Romans 2:29

But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ’ ἐκ τοῦ θεοῦ

Romans 8:9

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

Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ’ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ

Romans 8:13

For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.

εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε

Romans 8:14

For all who are led by the Spirit of God are sons of God.

ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν

Romans 8:16

The Spirit himself bears witness with our spirit that we are children of God,

αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ

Romans 9:1

I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit

Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ

Romans 12:11

Do not be slothful in zeal, be fervent in spirit, serve the Lord

τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες

Romans 14:17

For the kingdom of God is not a matter of eating and drinking but iof righteousness and peace and joy in the Holy Spirit.

οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ

Romans 15:16

to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.

εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ

1 Corinthians 4:21

What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?

τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος

1 Corinthians 5:3

For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing.

ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον

1 Corinthians 6:11

And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

καὶ ταῦτά τινες ἦτε· ἀλλ’ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ’ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν

1 Corinthians 7:34

and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband.

καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί

1 Corinthians 12:3

Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει· Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ

1 Corinthians 12:9

to another faith by the same Spirit, to another gifts of healing by the one Spirit,

ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι

1 Corinthians 12:13

For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.

καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν

1 Corinthians 14:2

For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.

ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια

1 Corinthians 14:15

What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.

τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ

1 Corinthians 14:16

Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?

ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν

2 Corinthians 2:13

my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.

οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλ’ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν

2 Corinthians 3:3

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

φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ’ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις

2 Corinthians 6:6

by purity, knowledge, patience, kindness, the Holy Spirit, genuine love;

ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ

2 Corinthians 12:18

I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?

παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν

Galatians 3:3

Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε

Galatians 5:5

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα

Galatians 5:16

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

Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε

Galatians 5:18

But if you are led by the Spirit, you are not under the law.

εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον

Galatians 5:25

If we live by the Spirit, let us also keep in step with the Spirit.

Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν

Galatians 6:1

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.

Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς

Ephesians 1:13

In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,

Ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ

Ephesians 2:18

For through him we both have access in one Spirit to the Father.

ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα

Ephesians 2:22

In him you also are being built together into a dwelling place for God by the Spirit.

ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι

Ephesians 3:5

which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.

ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι

Ephesians 4:23

and to be renewed in the spirit of your minds,

ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν

Ephesians 5:18

And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,

καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι

Ephesians 6:18

praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints,

Διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων

Philippians 1:27

Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,

Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου

Philippians 3:3

For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh—

ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες

Colossians 1:8

and has made known to us your love in the Spirit.

ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι

Colossians 2:5

For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.

εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν

1 Thessalonians 1:5

because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.

ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι’ ὑμᾶς

2 Thessalonians 2:8

And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.

καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ

1 Timothy 3:16

Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.

καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ

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

1 Corinthians 4:6 (NET)

1 Corinthians 4:6 (KJV)

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

1 Corinthians 4:6 (NET Parallel Greek)

1 Corinthians 4:6 (Stephanus Textus Receptus)

1 Corinthians 4:6 (Byzantine Majority Text)

Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλῶν δι᾿ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου

1 Galatians 3:2b, 3 (ESV)

3 Romans 7:4a (ESV)

4 2 Corinthians 3:3 (ESV) Table

5 Galatians 5:25b (ESV)

8 Galatians 5:16 (ESV)

9 Galatians 5:25b (ESV)

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)

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)

37 Romans 3:22a (ESV) Table

38 Galatians 3:12a (ESV) Table

39 Romans 7:22 (ESV)

40 Romans 7:18b (ESV) Table

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

43 John 13:34 (ESV)

44 Galatians 5:1 (EXP1) Table

Exploration, Part 6

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Walk (doing) of the Gentiles (Ephesians 4:18, 19 ESV)

The Works of the Flesh (Galatians 5:19-21a ESV)

They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

Now the works of the flesh are evident: sexual immorality (πορνεία), impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these [Table].

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

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

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

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

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

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

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

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

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

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time.26

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

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

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

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

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

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

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

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

Paul continued (Romans 7:3a ESV):

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

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

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

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

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

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

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

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

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

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

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

The phrase youmust consider yourselves was ὑμεῖς λογίζεσθε ἑαυτοὺς. It is clearly a truth to believe rather than a work to achieve. The work was accomplished by Christ: all of us who have been baptized into Christ Jesus were baptized into his death34the life he lives he lives to God. So you alsoconsider yourselves dead to sin and alive to God in Christ Jesus [Table].35 Translating λογίζεσθε as an imperative form of λογίζομαι rather than as a statement of fact in the indicative mood was unnecessary. And λογίζεσθε is the only 2nd person plural form of λογίζομαι in the present tense listed in the Koine Greek Lexicon online.

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

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

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

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

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

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

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

Romans 10:13 (NET Parallel Greek)

Joel 2:32a (Septuagint BLB) Table

Joel 3:5a (Septuagint Elpenor)

πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται

καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται

καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται

Romans 10:13 (NET)

Joel 2:32a (NETS)

Joel 3:5a (English Elpenor)

For everyone who calls on the name of the Lord will be saved.

And it shall be, everyone who calls on the name of the Lord shall be saved,

And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved:

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

Romans 10:15b (NET Parallel Greek)

Isaiah 52:27a (Septuagint BLB) Table

Isaiah 52:27a (Septuagint Elpenor)

ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά

ὡς ὥρα ἐπὶ τῶν ὀρέων ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης ὡς εὐαγγελιζόμενος ἀγαθά

ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά

Romans 10:15b (NET)

Isaiah 52:27a (NETS)

Isaiah 52:27a (English Elpenor)

“How timely is the arrival of those who proclaim the good news.”

like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (Stephanus Textus Receptus)

Isaiah 52:27a (Septuagint BLB) Table

Isaiah 52:27a (Septuagint Elpenor)

ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα

ὡς ὥρα ἐπὶ τῶν ὀρέων ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης ὡς εὐαγγελιζόμενος ἀγαθά

ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά

Romans 10:15b (KJV)

Isaiah 52:27a (NETS)

Isaiah 52:27a (English Elpenor)

How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (NET Parallel Greek)

Nahum 1:15a (Septuagint BLB)

Nahum 2:1a (Septuagint Elpenor)

ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά

ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην

ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην

Romans 10:15b (NET)

Nahum 1:15a (NETS)

Nahum 2:1a (English Elpenor)

“How timely is the arrival of those who proclaim the good news.”

Behold, on the mountains are the feet of one who brings good tidings and who announces peace.

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (Stephanus Textus Receptus)

Nahum 1:15a (Septuagint BLB)

Nahum 2:1a (Septuagint Elpenor)

ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα

ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην

ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην

Romans 10:15b (KJV)

Nahum 1:15a (NETS)

Nahum 2:1a (English Elpenor)

How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

Behold, on the mountains are the feet of one who brings good tidings and who announces peace.

as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

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

Nahum 1:15 (Tanakh)

Nahum 1:15 (KJV)

Nahum 1:15 (NET)

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

Nahum 1:15 (Septuagint BLB)

Nahum 2:1 (Septuagint Elpenor)

ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην ἑόρταζε Ιουδα τὰς ἑορτάς σου ἀπόδος τὰς εὐχάς σου διότι οὐ μὴ προσθήσωσιν ἔτι τοῦ διελθεῖν διὰ σοῦ εἰς παλαίωσιν συντετέλεσται ἐξῆρται ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην· ἑόρταζε, ᾿Ιούδα, τὰς ἑορτάς σου, ἀπόδος τὰς εὐχάς σου, διότι οὐ μὴ προσθήσωσιν ἔτι τοῦ διελθεῖν διὰ σοῦ εἰς παλαίωσιν. – Συντετέλεσται, ἐξῇρται

Nahum 1:15 (NETS)

Nahum 2:1 (English Elpenor)

Behold, on the mountains are the feet of one who brings good tidings and who announces peace. Celebrate your feasts, O Ioudas; pay your vows, for they shall not add any longer to pass on to becoming old. Behold upon the mountains the feet of him that brings glad tidings, and publishes peace! O Juda, keep thy feasts, pay thy vows: for they shall no more pass through thee to [thy] decay. It is all over with him, he has been removed,

1 Galatians 5:1a (ESV) Table

3 Romans 7:20a (ESV) Table

4 Romans 7:15 (ESV)

5 Romans 7:20b (ESV) Table

6 Galatians 5:18b (ESV)

7 Ephesians 4:22b (ESV)

8 Ephesians 4:22a (NA28)

9 Ephesians 1:1 (ESV)

10 Romans 1:13 (ESV)

11 Romans 1:7a (ESV)

12 John 1:13 (ESV)

13 Ephesians 4:24b (ESV)

14 Ephesians 1:1b (ESV)

15 Galatians 5:1 (EXP1) Table

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

17 John 1:12a (ESV)

18 John 1:9a (ESV)

19 John 1:12b (ESV)

20 Galatians 3:13a (ESV) Table

21 Galatians 3:14 (ESV)

22 Romans 10:17 (ESV) Table

24 Romans 10:12-17 (ESV)

25 Ephesians 2:8-10 (ESV)

27 Galatians 5:18 (ESV)

28 1 Peter 3:6a (ESV)

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

30 Exodus 20:14 (ESV) Table

31 Romans 8:8 (ESV)

32 Romans 7:3b (ESV)

33 Romans 7:4 (ESV)

34 Romans 6:3b (ESV)

35 Romans 6:10b, 11 (ESV)

36 Ephesians 4:24b (ESV)

37 Romans 7:4a (ESV)

38 Romans 7:6b (ESV)

39 Galatians 5:1 (EXP1) Table

40 Romans 7:5 (ESV)

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

42 Galatians 5:18b (ESV)

43 Romans 3:20 (ESV)

44 Galatians 5:18 (ESV)

45 Galatians 3:19a (ESV)

Nothing True, Part 3

Eliphaz, the king of the Thaimanites1 responded to Job’s lament:

Masoretic Text

Septuagint

Job 4:1, 2 (Tanakh/KJV)

Job 4:1, 2 (NET)

Job 4:1, 2 (NETS)

Job 4:1, 2 (English Elpenor)

Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered: Now Eliphaz the Thaimanite continued and said, Then Eliphaz the Thaemanite answered and said,
If we assay (הֲנִסָּ֬ה) to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? “If someone should attempt (nāsâ, הנסה) a word with you, will you be impatient? But who can refrain from speaking? “Have you often (μὴ πολλάκις) been addressed when in distress? But who can endure the force of your words? Hast thou been often (μὴ πολλάκις) spoken to in distress? but who shall endure the force of thy words?

“If one ventures a word with you, will you become impatient?”2 I thought Eliphaz was kind and very mindful of Job’s distress when I only read this English translation of the Masoretic text. Now I know that Eliphaz was a king who heard Job lament: I should have slept and been at rest, with kings [and] councillors of the earth, who gloried in [their] swords.3 So now I hear sarcasm in the words of Eliphaz.

The Hebrew word translated we assay (Tanakh, KJV) and someone should attempt (NET) was הֲנִסָּ֬ה (nāsâ). The first occurrence of a form of נָסָה (nāsâ) follows:

Masoretic Text

Septuagint

Genesis 22:1, 2 (Tanakh)

Genesis 22:1, 2 (NET)

Genesis 22:1, 2 (NETS)

Genesis 22:1, 2 (English Elpenor)

And it came to pass after these things, that G-d did prove (נִסָּ֖ה) Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ Some time after these things God tested (nāsâ, נסה) Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied. And it came about after these matters that God tested (ἐπείραζεν) Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.” AND it came to pass after these things that God tempted (ἐπείρασε) Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].
And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.” And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.” And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.”4 We are told explicitly (Hebrews 11:17-19 NET):

By faith Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac. He had received the promises, yet he was ready to offer up his only son. God had told him, “Through Isaac descendants will carry on your name,” and he reasoned that God could even raise him from the dead, and in a sense he received him back from there.

It’s not too difficult to say that God did prove (Tanakh), did tempt (KJV), tested (NET, NETS) or tempted (English Elpenor) Job. That is precisely what the translators of the Tanakh on chabad.org decided that Eliphaz said to him (Job 4:2 Chabad Tanakh): 

“Because He tested you with [one] thing, should you weary? Who can withhold words?

But I wonder now if Eliphaz thought to continue that proving, tempting or testing by his own words. Or did he try (Tanakh), tempt (KJV, English Elpenor) or test (NET) God?

Masoretic Text

Septuagint

Exodus 17:2 (Tanakh)

Exodus 17:2 (NET)

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)

Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try (תְּנַסּ֖וּן) HaShem?’ So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test (nāsâ, תנסון) the Lord?” And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing (πειράζετε) the Lord?” And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye (πειράζετε) the Lord?

Both of these examples of forms of נָסָה (nāsâ) were translated with forms of πειράζω in the Septuagint. In fact, most occurrences of forms of נָסָה (nāsâ) in the Masoretic text were translated with forms of πειράζω in the Septuagint (see table below). One (Deuteronomy 28:56) was translated with a form of πεῖρα, the noun form of the verb πειράζω. Four (twice in Deuteronomy 6:16, once each in Deuteronomy 8:2 and 8:16) were translated with forms of ἐκπειράζω, leaving only two outliers and an allied word to consider.

Masoretic Text

Septuagint

1 Samuel 17:38, 39 (Tanakh)

1 Samuel 17:38, 39 (NET)

1 Reigns 17:38, 39 (NETS)

1 Kings 17:38, 39 (English Elpenor)

And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail. Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him. And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head, And Saul clothed David with a military coat, and [put] his brazen helmet on his head.
And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it (נִסָּה֒). And David said unto Saul: ‘I cannot go with these; for I have not tried them (נִסִּ֑יתִי).’ And David put them off him. David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them (nāsâ, נסה). David said to Saul, “I can’t walk in these things, for I’m not used to them (nāsâ, נסיתי).” So David removed them. and he girded Dauid with his sword over his woolen cloak, and he grew tired (ἐκοπίασεν) walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced (πεπείραμαι).” And they removed them from him. And he girt David with his sword over his coat: and he made trial (ἐκοπίασε) walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them] (πεπείραμαι): so they remove them from him.

The Greek word ἐκοπίασε(ν), a form of κοπιάω (NETS: he grew tired), cuts right to the heart of the matter and highlights the humor of this boy laboring to move in a man’s battle gear. And πεπείραμαι a form of πειράω in the middle voice (e.g., “to be used to”) makes it clear that David did not disparage the king’s offer or the battle attire offered. I think the rabbis who translated the Septuagint were confronting forms of נָסָה (nāsâ) here, and grappled with nuances that the English translator of the Elpenor Septuagint ignored even in Greek.

This brings me full circle to μὴ πολλάκις, the apparent translation of הֲנִסָּ֬ה (nāsâ) in Job 4:2. Though the literal meaning is not often the English translators of both versions of the Septuagint treated this phrase as a rhetorical question: Have you often (NETS) or Hast thou been often (English Elpenor). This is a legitimate way to treat μὴ at the beginning of a clause:5

Introducing a rhetorical question which expects a negative answer:
μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ;
am I my brother’s keeper? (Gen 4:9)

Though I might otherwise have questioned whether הֲנִסָּ֬ה (nāsâ) was the original word the rabbis found to translate, this exercise has made me more willing to assume that they recognized nuance in the Hebrew that I might miss in a more direct Greek translation. The rabbis didn’t hear Eliphaz requesting permission to speak if it would not cause Job too much distress. They heard an assertion, if not an accusation, that Job was unaccustomed to such distress.

Masoretic Text

Septuagint

Job 4:3-5 (Tanakh/KJV)

Job 4:3-5 (NET)

Job 4:3-5 (NETS)

Job 4:3-5 (English Elpenor)

Behold, thou hast instructed many, and thou hast strengthened the weak hands. Look, you have instructed many; you have strengthened feeble hands. So what, if you instructed many and encouraged the hands of the weak one, For whereas thou hast instructed many, and hast strengthened the hands of the weak one,
Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Your words have supported those who stumbled, and you have strengthened the knees that gave way. lifted up the weak with your words and wrapped feeble knees in courage— and hast supported the failing with words, and hast imparted courage to feeble knees.
But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled (וַתִּבָּהֵֽל). But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified (bāhal, ותבהל). but now distress has come upon you and touched you, and you acted in haste (ἐσπούδασας). Yet now [that] pain has come upon thee, and touched thee, thou art troubled (ἐσπούδασας).

I looked back at the words when I first read the book of Job (Job 4:3-5 NASB):

Behold, you have taught many, And you have strengthened weak hands. Your words have helped the stumbling to stand, And you have strengthened feeble knees. But now it comes to you, and you are impatient; It touches you, and you are horrified.

I thought Eliphaz was reasoning calmly with Job, encouraging (if not praising him, but certainly encouraging) him to return again to the man he once was. This is embarrassing. Even beyond embarrassing, it is disconcerting because it is around this same time that I thought Jesus was a conceited know-it-all, rude, overly critical, laying word traps into which people would fall so He could berate them.

I was neither self-aware enough nor honest enough to acknowledge those beliefs at the time. I only became aware of them as I knew Him better and they were replaced by a better understanding of the Bible. (I certainly knew how I was supposed to feel about Jesus, and was as practiced as anyone, I suppose, in the fake it till you make it school of Christian teaching.) This time studying through the book of Job it seems fairly clear that Eliphaz accused Job of being an empty talker, a hypocrite, if you will, in the modern sense of the word.

The Hebrew word וַתִּבָּהֵֽל (bāhal), translated and thou art troubled (Tanakh/KJV), and you are terrified (NET), was ἐσπούδασας (a form of σπουδάζω), translated thou art troubled (English Elpenor) and you acted in haste (NETS). Being more familiar with forms of σπουδάζω in the New Testament, I thought this was an odd, even a questionable, choice. So I reviewed some of the verses containing forms of σπουδάζω:

[James, Cephas, and John] requested only that we remember the poor, the very thing I also was eager (ἐσπούδασα, another form of σπουδάζω) to do.6 I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been calledmaking every effort (σπουδάζοντες, another form of σπουδάζω) to keep the unity of the Spirit in the bond of peace.7 Make every effort (σπούδασον, another form of σπουδάζω) to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.8

Thus we must make every effort (Σπουδάσωμεν, another form of σπουδάζω) to enter that rest, so that no one may fall by following the same pattern of disobedience.9 Therefore, brothers and sisters, make every effort (σπουδάσατε, another form of σπουδάζω) to be sure of your calling and election. For by doing this you will never stumble into sin (ου μη10 πταισητε ποτε; literally, “never stumble once”).11 Therefore, dear friends, since you are waiting for these things, strive (σπουδάσατε, another form of σπουδάζω) to be found at peace, without spot or blemish, when you come into his presence.12

When I tried to obey these commands in my own strength, seeking to have my own righteousness derived from13 these very commands received as rules, I caused myself a level of anxiety similar to that which Eliphaz accused Job of having. I was making myself like that proverbial branch that is thrown outand dries up14 by not remaining or abiding in Jesus. I was like one of those foolish Galatianstrying to finish by human effort. But the Lord rescued me from my folly. The only reason I don’t respond immediately to that level of anxiety in forms of σπουδάζω currently, is that He has begun to teach me to walk by the Spirit.

A table comparing the definitions of וַתִּבָּהֵֽל (bāhal) and σπουδάζω follows:

וַתִּבָּהֵֽל (bāhal)

σπουδάζω

to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous to hasten, hurry, use speed, act with speed; to be zealous, eager, diligent; to be busy, be persistent; to become mentally unsettled

Taken at face value, these words are more alike than I was fully appreciating. I considered Paul’s usage of ἐσπουδάσαμεν: But when we were separated from you, brothers and sisters, for a short time (in presence, not in affection) we became all the more fervent (ἐσπουδάσαμεν, another form of σπουδάζω) in our great desire to see you in person.15 There was probably more anxiety in Paul’s more ferventdesire than I allowed before undertaking this exercise: So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter ( πειράζων) somehow16 tempted (ἐπείρασεν) you and our toil had proven useless.17

I’ll conclude this essay with the chabad.org translation of Job 4:3-5 (Chabad Tanakh):

Behold, you have chastised many, and you have strengthened weak hands. Your words would pick up the stumbler, and you would strengthen buckling knees. Now when it comes to you, you weary; it touches you and you are frightened.

According to a note (5) in the NET Paul quoted from Genesis 15:6. A table below compares the Greek of Romans 4:3b to that of the Septuagint.

Romans 4:3b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Abraham believed God, and it was credited to him as righteousness. And Abram believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

According to a note (22) in the NET Hebrews 11:18b was a quotation from Genesis 21:12b. A table below compares the Greek of Hebrews 11:18b to that of the Septuagint.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)

ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)

through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

The table mentioned above follows:

Forms of נָסָה (nāsâ)

Reference Hebrew KJV / NET Greek NETS / English Elpenor
Genesis 22:1 נִסָּ֖ה did tempt / tested ἐπείραζεν / ἐπείρασε tested / tempted
Exodus 15:25 נִסָּֽהוּ he proved them / he tested them ἐπείρασεν / ἐπείρασε he tested / he proved
Exodus 16:4 אֲנַסֶּ֛נּוּ I may prove them / I may test them πειράσω I might test / I may try
Exodus 17:2 תְּנַסּ֖וּן do ye tempt / do you test πειράζετε are you testing / tempt ye
Exodus 17:7 נַסֹּתָ֤ם they tempted / of their testing τὸ πειράζειν they tested / they tempted
Exodus 20:20 נַסּ֣וֹת prove / test τοῦ πειράσαι to test / to try
Numbers 14:22 וַיְנַסּ֣וּ and have tempted / and yet have tempted καὶ ἐπείρασάν and tested / and have tempted
Deuteronomy 4:34 הֲנִסָּ֣ה hath…assayed / has…tried ἐπείρασεν ever attempted / has assayed
Deuteronomy 6:16 תְנַסּ֔וּ Ye shall…tempt / You must…put…to the test ἐκπειράσεις You shall…tempt / Thou shalt…tempt
נִסִּיתֶ֖ם ye tempted / you did ἐξεπειράσασθε / ἐξεπειράσατε you tempted / ye tempted him
Deuteronomy 8:2 לְנַסֹּֽתְךָ֗ to prove thee / he might…test you ἐκπειράσῃ σε / πειράσῃ σε test you / try thee
Deuteronomy 8:16 נַסֹּתֶ֔ךָ he might prove thee / he might…test you ἐκπειράσῃ σε test you / thoroughly try thee
Deuteronomy 13:3 מְנַסֶּ֞ה proveth / will be testing πειράζει is testing / tries
Deuteronomy 28:56 נִסְּתָ֤ה would…adventure / would…think πεῖραν an attempt / has…assayed
Deuteronomy 33:8 נִסִּיתוֹ֙ thou didst prove / authority you challenged ἐπείρασαν they tempted
Judges 2:22 נַסּ֥וֹת I may prove / test τοῦ πειράσαι to test / to prove
Judges 3:1 לְנַסּ֥וֹת to prove / to test πειράσαι to test / to prove
Judges 3:4 לְנַסּ֥וֹת to prove / to test πειράσαι to test / to prove
Judges 6:39 אֲנַסֶּ֚ה let me prove / allow…test πειράσω I will make trial / I will…make…trial
1 Samuel 17:39 נִסָּה֒ he had…proved / he was…used to ἐκοπίασεν / ἐκοπίασε he grew tired / he made trial
נִסִּ֑יתִי I have…proved / I’m…used to πεπείραμαι I am…experienced / I have…proved [them]
1 Kings 10:1 לְנַסֹּת֖וֹ to prove him / to challenge him πειράσαι αὐτὸν to test him / to try him
2 Chronicles 9:1 לְנַסּוֹת֩ to prove / to challenge τοῦ πειράσαι to test / to prove
2 Chronicles 32:31 לְנַ֨סּוֹת֔וֹ to try him / to test him τοῦ πειράσαι αὐτὸν to test him / to try him
Job 4:2 הֲנִסָּ֬ה we assay / someone should attempt μὴ πολλάκις Have you often / Hast thou been often
Psalm 26:2 וְנַסֵּ֑נִי and prove me / and test me καὶ πείρασόν με and try me
Psalm 78:18 וַיְנַסּוּ And they tempted / They willfully challenged καὶ ἐξεπείρασαν And they tested / And they tempted
Psalm 78:41 וַיְנַסּ֣וּ and tempted / challenged καὶ ἐπείρασαν and tested / and tempted
Psalm 78:56 וַיְנַסּ֣וּ Yet they tempted / Yet they challenged καὶ ἐπείρασαν And they tested / Yet they tempted
Psalm 95:9 נִ֖סּוּנִי tempted me / challenged my authority ἐπείρασαν tried / tempted me
Psalm 106:14 וַיְנַסּוּ and tempted / they challenged καὶ ἐπείρασαν and put…to the test / and tempted
Ecclesiastes 2:1 אֲנַסְּכָ֥ה I will prove thee / I will try πειράσω σε let me test you / I will prove thee
Ecclesiastes 7:23 נִסִּ֣יתִי have I proved / I have examined ἐπείρασα I tested / have I proved
Isaiah 7:12 אֲנַסֶּ֖ה will I tempt / put…to a test πειράσω will I put…to the test / will I tempt
Daniel 1:12 נַס Prove / test πείρασον Do test / Prove
Daniel 1:14 וַיְנַסֵּ֖ם and proved them / and tested them καὶ ἐπείρασεν αὐτοὺς and tested them / and proved them

Tables comparing Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Tanakh, KJV and NET, and tables comparing the Greek of Job 4:1; 4:2; Genesis 22:1; 22:2; Exodus 17:2; 1 Samuel (Reigns, Kings) 17:38; 17:39; Job 4:3; 4:4 and 4:5 in the Septuagint (BLB and Elpenor), and a table comparing the Greek of 1 Thessalonians 3:5 in the NET and KJV follow.

Job 4:1 (Tanakh)

Job 4:1 (KJV)

Job 4:1 (NET)

Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered and said, Then Eliphaz the Temanite answered:

Job 4:1 (Septuagint BLB)

Job 4:1 (Septuagint Elpenor)

ὑπολαβὼν δὲ Ελιφας ὁ Θαιμανίτης λέγει ΥΠΟΛΑΒΩΝ δὲ ᾿Ελιφὰζ ὁ Θαιμανίτης λέγει

Job 4:1 (NETS)

Job 4:1 (English Elpenor)

Now Eliphaz the Thaimanite continued and said, Then Eliphaz the Thaemanite answered and said,

Job 4:2 (Tanakh)

Job 4:2 (KJV)

Job 4:2 (NET)

If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? “If someone should attempt a word with you, will you be impatient? But who can refrain from speaking?

Job 4:2 (Septuagint BLB)

Job 4:2 (Septuagint Elpenor)

μὴ πολλάκις σοι λελάληται ἐν κόπῳ ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει

Job 4:2 (NETS)

Job 4:2 (English Elpenor)

“Have you often been addressed when in distress? But who can endure the force of your words? Hast thou been often spoken to in distress? but who shall endure the force of thy words?

Genesis 22:1 (Tanakh)

Genesis 22:1 (KJV)

Genesis 22:1 (NET)

And it came to pass after these things, that G-d did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. Some time after these things God tested Abraham. He said to him, “Abraham!” “Here I am!” Abraham replied.

Genesis 22:1 (Septuagint BLB)

Genesis 22:1 (Septuagint Elpenor)

καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα ὁ θεὸς ἐπείραζεν τὸν Αβρααμ καὶ εἶπεν πρὸς αὐτόν Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ ΚΑΙ ἐγένετο μετὰ τὰ ρήματα ταῦτα ὁ Θεός ἐπείρασε τὸν ῾Αβραὰμ καὶ εἶπεν αὐτῷ· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:1 (NETS)

Genesis 22:1 (English Elpenor)

And it came about after these matters that God tested Abraham and said to him, “Abraham, Abraham!” And he said, “Here I am.” AND it came to pass after these things that God tempted Abraam, and said to him, Abraam, Abraam; and he said, Lo! I [am here].

Genesis 22:2 (Tanakh)

Genesis 22:2 (KJV)

Genesis 22:2 (NET)

And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. God said, “Take your son—your only son, whom you love, Isaac—and go to the land of Moriah! Offer him up there as a burnt offering on one of the mountains which I will indicate to you.”

Genesis 22:2 (Septuagint BLB)

Genesis 22:2 (Septuagint Elpenor)

καὶ εἶπεν λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν ὃν ἠγάπησας τὸν Ισαακ καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾽ ἓν τῶν ὀρέων ὧν ἄν σοι εἴπω καὶ εἶπε· λαβὲ τὸν υἱόν σου τὸν ἀγαπητόν, ὃν ἠγάπησας, τὸν ᾿Ισαάκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν καὶ ἀνένεγκον αὐτὸν ἐκεῖ εἰς ὁλοκάρπωσιν ἐφ᾿ ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω

Genesis 22:2 (NETS)

Genesis 22:2 (English Elpenor)

And he said, “Take your beloved son Isaak, whom you love, and go into the high land, and offer him as a whole burnt offering on one of the mountains, whichever I mention to you.” And he said, Take thy son, the beloved one, whom thou hast loved– Isaac, and go into the high land, and offer him there for a whole-burnt-offering on one of the mountains which I will tell thee of.

Exodus 17:2 (Tanakh)

Exodus 17:2 (KJV)

Exodus 17:2 (NET)

Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try HaShem?’ Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test the Lord?”

Exodus 17:2 (Septuagint BLB)

Exodus 17:2 (Septuagint Elpenor)

καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες δὸς ἡμῖν ὕδωρ ἵνα πίωμεν καὶ εἶπεν αὐτοῖς Μωυσῆς τί λοιδορεῖσθέ μοι καὶ τί πειράζετε κύριον καὶ ἐλοιδορεῖτο ὁ λαὸς πρὸς Μωυσῆν λέγοντες· δὸς ἡμῖν ὕδωρ, ἵνα πίωμεν. καὶ εἶπεν αὐτοῖς Μωυσῆς· τί λοιδορεῖσθέ μοι, καὶ τί πειράζετε Κύριον

Exodus 17:2 (NETS)

Exodus 17:2 (English Elpenor)

And the people were railing against Moyses, saying, “Give us water so that we may drink!” And Moyses said to them, “Why are you railing at me, and why are you testing the Lord?” And the people reviled Moses, saying, Give us water, that we may drink; and Moses said to them, Why do ye revile me, and why tempt ye the Lord?

1 Samuel 17:38 (Tanakh)

1 Samuel 17:38 (KJV)

1 Samuel 17:38 (NET)

And Saul clad David with his apparel, and he put a helmet of brass upon his head, and he clad him with a coat of mail. And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail. Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him.

1 Samuel 17:38 (Septuagint BLB)

1 Kings 17:38 (Septuagint Elpenor)

καὶ ἐνέδυσεν Σαουλ τὸν Δαυιδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐνέδυσε Σαοὺλ τὸν Δαυὶδ μανδύαν καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλήν αὐτοῦ

1 Reigns 17:38 (NETS)

1 Kings 17:38 (English Elpenor)

And Saoul put a woolen cloak on Dauid, and a bronze helmet around his head, And Saul clothed David with a military coat, and [put] his brazen helmet on his head.

1 Samuel 17:39 (Tanakh)

1 Samuel 17:39 (KJV)

1 Samuel 17:39 (NET)

And David girded his sword upon his apparel, and he essayed to go, but could not; for he had not tried it. And David said unto Saul: ‘I cannot go with these; for I have not tried them.’ And David put them off him. And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him. David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them. David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them.

1 Samuel 17:39 (Septuagint BLB)

1 Kings 17:39 (Septuagint Elpenor)

καὶ ἔζωσεν τὸν Δαυιδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ καὶ ἐκοπίασεν περιπατήσας ἅπαξ καὶ δίς καὶ εἶπεν Δαυιδ πρὸς Σαουλ οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις ὅτι οὐ πεπείραμαι καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾽ αὐτοῦ καὶ ἔζωσε τὸν Δαυὶδ τὴν ρομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ. καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δίς· καὶ εἶπε Δαυὶδ πρὸς Σαούλ· οὐ μὴ δύνωμαι πορευθῆναι ἐν τούτοις, ὅτι οὐ πεπείραμαι. καὶ ἀφαιροῦσιν αὐτὰ ἀπ᾿ αὐτοῦ

1 Reigns 17:39 (NETS)

1 Kings 17:39 (English Elpenor)

and he girded Dauid with his sword over his woolen cloak, and he grew tired walking once and twice. And Dauid said to Saoul, “I shall definitely not be able to go in these, for I am not experienced.” And they removed them from him. And he girt David with his sword over his coat: and he made trial walking [with them] once and again: and David said to Saul, I shall not be able to go with these, for I have not proved [them]: so they remove them from him.

Job 4:3 (Tanakh)

Job 4:3 (KJV)

Job 4:3 (NET)

Behold, thou hast instructed many, and thou hast strengthened the weak hands. Behold, thou hast instructed many, and thou hast strengthened the weak hands. Look, you have instructed many; you have strengthened feeble hands.

Job 4:3 (Septuagint BLB)

Job 4:3 (Septuagint Elpenor)

εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας

Job 4:3 (NETS)

Job 4:3 (English Elpenor)

So what, if you instructed many and encouraged the hands of the weak one, For whereas thou hast instructed many, and hast strengthened the hands of the weak one,

Job 4:4 (Tanakh)

Job 4:4 (KJV)

Job 4:4 (NET)

Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. Your words have supported those who stumbled, and you have strengthened the knees that gave way.

Job 4:4 (Septuagint BLB)

Job 4:4 (Septuagint Elpenor)

ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας ἀσθενοῦντάς τε ἐξανέστησας ρήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας

Job 4:4 (NETS)

Job 4:4 (English Elpenor)

lifted up the weak with your words and wrapped feeble knees in courage— and hast supported the failing with words, and hast imparted courage to feeble knees.

Job 4:5 (Tanakh)

Job 4:5 (KJV)

Job 4:5 (NET)

But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. But now the same thing comes to you, and you are discouraged; it strikes you, and you are terrified.

Job 4:5 (Septuagint BLB)

Job 4:5 (Septuagint Elpenor)

νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου σὺ δὲ ἐσπούδασας νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ ἐσπούδασας

Job 4:5 (NETS)

Job 4:5 (English Elpenor)

but now distress has come upon you and touched you, and you acted in haste. Yet now [that] pain has come upon thee, and touched thee, thou art troubled.

1 Thessalonians 3:5 (NET)

1 Thessalonians 3:5 (KJV)

So when I could bear it no longer, I sent to find out about your faith, for fear that the tempter somehow tempted you and our toil had proven useless. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

1 Thessalonians 3:5 (NET Parallel Greek)

1 Thessalonians 3:5 (Stephanus Textus Receptus)

1 Thessalonians 3:5 (Byzantine Majority Text)

διὰ τοῦτο καγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μηπως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων

1 Job 2:11 (NETS) Table

2 Job 4:2a (NASB)

3 Job 3:13b, 14 (English Elpenor)

4 Romans 4:3 (NET)

5 From the definition of μὴ in the Koine Greek Lexicon online.

6 Galatians 2:10 (NET)

7 Ephesians 4:1, 3 (NET)

8 2 Timothy 2:15 (NET)

9 Hebrews 4:11 (NET)

11 2 Peter 1:10 (NET)

12 2 Peter 3:14 (NET)

14 John 15:6b (NET) Table

15 1 Thessalonians 2:17 (NET)

16 The NET parallel Greek text and NA28 had μή (NET: for fear that) πως (NET: somehow) here, where the Stephanus Textus Receptus and Byzantine Majority Text had μηπως (KJV: lest by some means).

17 1 Thessalonians 3:5 (NET)

Romans, Part 21

Against hope (ἐλπίδα, a form of ἐλπίς) Abraham believed (ἐπίστευσεν, a form of πιστεύω) in hope (ἐλπίδι, another form of ἐλπίς),1 Paul continued.  At ninety-nine-years old Abraham had plenty of empirical proof that his wife Sarah could not have a child.  He had no reason to hope in any natural sense of the word (i.e., against hope).  But Paul had this to say about hope in the next chapter (Romans 5:3, 4 NET):

Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance (ὑπομονὴν, a form of ὑπομονή), and endurance (ὑπομονὴ), character, and character, hope (ἐλπίδα, a form of ἐλπίς).  And hope (ἐλπὶς) does not disappoint, because the love (ἀγάπη) of God has been poured out in our hearts through the Holy Spirit who was given to us.

Now suffering in and of itself does not necessarily produce endurance in a person, and endurance in and of itself does not necessarily produce godly character.  The reason suffering produces endurance and endurance, godly character and godly character, hope is God’s love poured out in the heart of a man or woman.  This is the love that bears all things, believes (πιστεύει, another form of πιστεύω) all things, hopes (ἐλπίζει, a form of ἐλπίζω) all things, endures (ὑπομένει, a form of ὑπομένω) all things.2  And so Abraham believed in God in hope, rather than believing in hope itself.  This is clearer in verse 21, He was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω).3

The result for Abraham of believing God in hope against hope was that he became the father of many nations according to the pronouncement,so will your descendants be.”4  What follows is a special revelation: Without being weak in faith (πίστει, a form of πίστις), he considered his own body as dead (because he was about one hundred years old) and the deadness of Sarah’s womb [Table].  He did not waver in unbelief (ἀπιστία) about the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of God but was strengthened (ἐνεδυναμώθη, a form of ἐνδυναμόω) in faith (πίστει, a form of πίστις), giving glory to God.5

From the time God confirmed that Abraham would have a son by Sarah in Genesis 17:19-22 until Isaac was born in Genesis 21:1-5 there is nothing in the narrative that helps me see that this faith Paul revealed in Romans 4:19 and 20 was working together with Abraham’s works.6  In fact, I’m not even able to imagine what works Abraham could have done to indicate that he was fully convinced that what God promised he was also able to do7 in reference to Sarah having a son.

This particular aspect of Abraham’s faith is a good object lesson for Paul’s declaration to the Corinthians: So then, do not judge anything before the time.  Wait until the Lord comes.  He will bring to light the hidden things of darkness and reveal the motives of hearts.  Then each will receive recognition from God.8  Apart from the Lord’s revelation of Abraham’s heart through Paul I would not know this particular aspect of Abraham’s faith from reading Genesis alone.  There is, however, a story where I can see the outworking of Abraham’s credited righteousness, and his faith working together with his works, as James highlighted in his letter.9  In the letter to the Hebrews more of Abraham’s heart was revealed (Hebrews 11:17-19 NET).

By faith (Πίστει, a form of πίστις) Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac.  He had received the promises (ἐπαγγελίας, another form of ἐπαγγελία), yet he was ready to offer up his only son.  God had told him, “Through Isaac descendants will carry on your name,” and he reasoned (λογισάμενος, a form of λογίζομαι) that God could even raise him from the dead, and in a sense he received him back from there.

God said to Abraham, Take your son – your only son, whom you love, Isaac – and go to the land of Moriah!  Offer him up there as a burnt offering on one of the mountains which I will indicate to you.10  The first work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is more Zen than Hebrew, a not-work, if you will.  There are no George C. Scott histrionics from the John Huston film The Bible, an aesthetic choice presumably to make Abraham more believable to unbelievers.  Early in the morning Abraham got up and saddled his donkey.  He took two of his young servants with him, along with his son Isaac.  When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.11

The next work I see working together with Abraham’s revealed faith that God could even raise Isaac from the dead is Abraham’s answer to Isaac’s question, where is the lamb?  “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied.  The two of them continued on together.12  And the final work is that mentioned by James (Genesis 22:9, 10 NET):

When they came to the place God had told him about, Abraham built the altar there and arranged the wood on it.  Next he tied up his son Isaac and placed him on the altar on top of the wood.  Then Abraham reached out his hand, took the knife, and prepared to slaughter his son.

But the Lord’s angel called to him from heaven…“Do not harm the boy!…Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.13  Then Abraham’s prophetic word to Isaac was fulfilled.  Abraham looked up and saw behind him a ram caught in the bushes by its horns.  So he went over and got the ram and offered it up as a burnt offering instead of his son.14

Abraham was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do (ποιῆσαι, a form of ποιέω), Paul wrote the Romans.  So indeed it was credited (ἐλογίσθη, another form of λογίζομαι) to Abraham as righteousness (δικαιοσύνην, a form of δικαιοσύνη).15  Paul’s interest was not merely historical, the statement it was credited (ἐλογίσθη, another form of λογίζομαι) to him was not written only for Abraham’s sake, but also for our sake, to whom it will be credited (λογίζεσθαι, another form of λογίζομαι), those who believe in the one who raised Jesus our Lord from the dead.  He was given over (παρεδόθη, a form of παραδίδωμι) because of our transgressions (παραπτώματα, a form of παράπτωμα) and was raised for the sake of our justification (δικαίωσιν, a form of δικαίωσις).16

I think it is important to remember who Paul referred to when he said our sake, our transgressions and our justification.  …it is by faith (πίστεως, another form of πίστις) so that it may be by grace (χάριν, a form of χάρις), with the result that the promise (ἐπαγγελίαν, a form of ἐπαγγελία) may be certain to all the descendants – not only to those who are under the law (νόμου, a form of νόμος), but also to those who have the faith (πίστεως, another form of πίστις) of Abraham, who is the father of us all17

 

Addendum: February 29, 2024
According to a note (33) in the NET Paul quoted from Genesis 17:5 in Romans 4:18a. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18a (NET Parallel Greek)

Genesis 17:5b (Septuagint BLB) Table

Genesis 17:5b (Septuagint Elpenor)

πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν πατέρα πολλῶν ἐθνῶν

Romans 4:18a (NET)

Genesis 17:5b (NETS)

Genesis 17:5b (English Elpenor)

the father of many nations an ancestor of many nations a father of many nations

According to a note (35) in the NET Paul quoted from Genesis 15:5 in Romans 4:18b. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:18b (NET Parallel Greek)

Genesis 15:5b (Septuagint BLB) Table

Genesis 15:5b (Septuagint Elpenor)

οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου οὕτως ἔσται τὸ σπέρμα σου

Romans 4:18b (NET)

Genesis 15:5b (NETS)

Genesis 15:5b (English Elpenor)

so will your descendants be So shall your offspring be. Thus shall thy seed be.

According to a note (22) in the NET the author of Hebrews quoted from Genesis 21:12 in Hebrews 11:18b. A table comparing the Greek of that quotation with that of the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)

ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ἐν Ισαακ κληθήσεταί σοι σπέρμα ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)

Through Isaac descendants will carry on your name in Isaak offspring shall be named for you in Isaac shall thy seed be called

According to a note (42) in the NET Paul quoted from Genesis 15:6 in Romans 4:23. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 4:23b (NET Parallel Greek)

Genesis 15:6b (Septuagint BLB) Table

Genesis 15:6b (Septuagint Elpenor)

ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ ἐλογίσθη αὐτῷ

Romans 4:23b (NET)

Genesis 15:6b (NETS)

Genesis 15:6b (English Elpenor)

it was credited to him it was reckoned to him it was counted to him

Tables comparing Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Tanakh, KJV and NET, and tables comparing the Greek of Genesis 22:3; 22:8; 22:11; 22:12 and 22:13 in the Septuagint (BLB and Elpenor) follow.

Genesis 22:3 (Tanakh)

Genesis 22:3 (KJV)

Genesis 22:3 (NET)

And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which G-d had told him. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Early in the morning Abraham got up and saddled his donkey. He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out for the place God had spoken to him about.

Genesis 22:3, 4a (BLB Septuagint)

Genesis 22:3 (Elpenor Septuagint)

ἀναστὰς δὲ Αβρααμ τὸ πρωὶ ἐπέσαξεν τὴν ὄνον αὐτοῦ παρέλαβεν δὲ μεθ᾽ ἑαυτοῦ δύο παῖδας καὶ Ισαακ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεός (4) τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστὰς δὲ ῾Αβραὰμ τὸ πρωῒ ἐπέσαξε τὴν ὄνον αὐτοῦ· παρέλαβε δὲ μεθ᾿ ἑαυτοῦ δύο παῖδας καὶ ᾿Ισαὰκ τὸν υἱὸν αὐτοῦ καὶ σχίσας ξύλα εἰς ὁλοκάρπωσιν, ἀναστὰς ἐπορεύθη καὶ ἦλθεν ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ Θεός, τῇ ἡμέρᾳ τῇ τρίτῃ

Genesis 22:3, 4a (NETS)

Genesis 22:3, 4a (English Elpenor)

And when Abraam had risen in the morning, he saddled his donkey. Now he took along with himself two servants and his son Isaak, and after he had split wood for a whole burnt offering and risen, he went and came to the place that God had mentioned to him, (4) on the third day And Abraam rose up in the morning and saddled his ass, and he took with him two servants, and Isaac his son, and having split wood for a whole-burnt-offering, he arose and departed, and came to the place of which God spoke to him, (4) on the third day;

Genesis 22:8 (Tanakh)

Genesis 22:8 (KJV)

Genesis 22:8 (NET)

And Abraham said: ‘G-d will provide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. “God will provide for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Genesis 22:8 (BLB Septuagint)

Genesis 22:8 (Elpenor Septuagint)

εἶπεν δὲ Αβρααμ ὁ θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν τέκνον πορευθέντες δὲ ἀμφότεροι ἅμα εἶπε δὲ ῾Αβραάμ· ὁ Θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν, τέκνον. πορευθέντες δὲ ἀμφότεροι ἅμα

Genesis 22:8 (NETS)

Genesis 22:8 (English Elpenor)

And Abraam said, “God will see to a sheep as a whole burnt offering for himself, child.” And as both walked on together And Abraam said, God will provide himself a sheep for a whole-burnt-offering, [my] son. And both having gone together,

Genesis 22:11 (Tanakh)

Genesis 22:11 (KJV)

Genesis 22:11 (NET)

And the angel of HaShem called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’ And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. But the angel of the Lord called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Genesis 22:11 (BLB Septuagint)

Genesis 22:11 (Elpenor Septuagint)

καὶ ἐκάλεσεν αὐτὸν ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν αὐτῷ Αβρααμ Αβρααμ ὁ δὲ εἶπεν ἰδοὺ ἐγώ καὶ ἐκάλεσεν αὐτὸν ἄγγελος Κυρίου ἐκ τοῦ οὐρανοῦ καὶ εἶπεν· ῾Αβραάμ, ῾Αβραάμ. ὁ δὲ εἶπεν· ἰδοὺ ἐγώ

Genesis 22:11 (NETS)

Genesis 22:11 (English Elpenor)

And the Lord’s angel him from the sky and said to him, “Abraam, Abraam!” And he said, “Here I am.” And an angel of the Lord called him out of heaven, and said, Abraam, Abraam. And he said, Behold, I [am here].

Genesis 22:12 (Tanakh)

Genesis 22:12 (KJV)

Genesis 22:12 (NET)

And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a G-d-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’ And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. “Do not harm the boy!” the angel said. “Do not do anything to him, for now I know that you fear God because you did not withhold your son, your only son, from me.”

Genesis 22:12 (BLB Septuagint)

Genesis 22:12 (Elpenor Septuagint)

καὶ εἶπεν μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν νῦν γὰρ ἔγνων ὅτι φοβῇ τὸν θεὸν σὺ καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾽ ἐμέ καὶ εἶπε· μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μηδὲ ποιήσῃς αὐτῷ μηδέν· νῦν γὰρ ἔγνων, ὅτι φοβῇ σὺ τὸν Θεὸν καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾿ ἐμέ

Genesis 22:12 (NETS)

Genesis 22:12 (English Elpenor)

And he said, “Do not lay your hand on the youngster nor do anything to him. For now I know that you do fear God, and for my sake you have not spared your beloved son.” And he said, Lay not thine hand upon the child, neither do anything to him, for now I know that thou fearest God, and for my sake thou hast not spared thy beloved son.

Genesis 22:13 (Tanakh)

Genesis 22:13 (KJV)

Genesis 22:13 (NET)

And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. Abraham looked up and saw behind him a ram caught in the bushes by its horns. So he went over and got the ram and offered it up as a burnt offering instead of his son.

Genesis 22:13 (BLB Septuagint)

Genesis 22:13 (Elpenor Septuagint)

καὶ ἀναβλέψας Αβρααμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ σαβεκ τῶν κεράτων καὶ ἐπορεύθη Αβρααμ καὶ ἔλαβεν τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ Ισαακ τοῦ υἱοῦ αὐτοῦ καὶ ἀναβλέψας ῾Αβραὰμ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε, καὶ ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυτῷ Σαβὲκ τῶν κεράτων· καὶ ἐπορεύθη ῾Αβραὰμ καὶ ἔλαβε τὸν κριὸν καὶ ἀνήνεγκεν αὐτὸν εἰς ὁλοκάρπωσιν ἀντὶ ᾿Ισαὰκ τοῦ υἱοῦ αὐτοῦ

Genesis 22:13 (NETS)

Genesis 22:13 (English Elpenor)

And as Abraam looked up with his eyes he saw, and see, a ram held fast in a sabek plant by the horns. And Abraam went and took the ram and offered it up as a whole burnt offering instead of his son Isaak. And Abraam lifted up his eyes and beheld, and lo! a ram caught by his horns in a plant of Sabec; and Abraam went and took the ram, and offered him up for a whole-burnt-offering in the place of Isaac his son.

1 Romans 4:18a (NET)

2 1 Corinthians 13:7 (NET)

3 Romans 4:21 (NET)

4 Romans 4:18b (NET)

5 Romans 4:19, 20 (NET)

7 Romans 4:21 (NET)

8 1 Corinthians 4:5 (NET)

10 Genesis 22:2 (NET) Table

11 Genesis 22:3 (NET)

12 Genesis 22:8 (NET)

13 Genesis 22:11, 12 (NET)

14 Genesis 22:13 (NET)

15 Romans 4:21, 22 (NET)

16 Romans 4:23-25 (NET)

17 Romans 4:16 (NET)

Romans, Part 18

What then shall we say that Abraham, our ancestor1 according to the flesh, has discovered regarding this matter? Paul continued.  For if Abraham was declared righteous (ἐδικαιώθη,  a form of δικαιόω) by the works (ἔργων, a form of ἔργον) of the law,2 he has something to boast about – but not before God.3 For what does the scripture say? “Abraham believed (ἐπίστευσεν, a form of πιστεύω) God, and it was credited (ἐλογίσθη, a form of λογίζομαι) to him as righteousness (δικαιοσύνην, a form of δικαιοσύνη).”4  But James asked, Was not Abraham our father justified (ἐδικαιώθη, a form of δικαιόω) by works (ἔργων, a form of ἔργον) when he offered Isaac his son on the altar?5

Jesus said, the gate is narrow and the way is difficult that leads to life.6  The gateway between Paul and James here is certainly narrow, and I for one have had a difficult time finding my way.  But there is a pathway between them.  It is found in the letter to the Hebrews, By faith (Πίστει, a form of πίστις) Abraham, when he was tested (πειραζόμενος, a form of πειράζω), offered up Isaac.7  The writer of Hebrews explained, He had received the promises, yet he was ready to offer up his only son.  God had told him, Through Isaac descendants will carry on your name,” and he reasoned (λογισάμενος, another form of λογίζομαι) that God could even raise him from the dead.8  Abraham’s faith changed his thoughts and made him willing to sacrifice his son.  An angel stopped him before he completed the deed, by the way.

So I have something like this:

…the gate is narrow and the way is difficult that leads to life…

Matthew 7:14a (NET)

Paul

Hebrews

James

For if Abraham was declared righteous by the works of the law, he has something to boast about – but not before God.

Romans 4:2 (NET)

By faith Abraham, when he was tested, offered up Isaac.

Hebrews 11:17a (NET)

Was not Abraham our father justified by works when he offered Isaac his son on the altar?

James 2:21 (NET)

So I think the answer to James’ question is that Abraham was justified by a faith that produced the willingness to offer up Isaac on the altar.  And this accords better with his point as he continued: You see that his faith (πίστις) was working together (συνήργει, a form of συνεργέω) with his works (ἔργοις, another form of ἔργον) and his faith (πίστις) was perfected (ἐτελειώθη, a form of τελειόω) by works (ἔργων, a form of ἔργον).  And the scripture was fulfilled (ἐπληρώθη, a form of πληρόω) that says,Now Abraham believed (ἐπίστευσεν, a form of πιστεύω) God and it was counted (ἐλογίσθη, a form of λογίζομαι) to him for righteousness (δικαιοσύνην, a form of δικαιοσύνη),” and he was called God’s friend.  You see that a person is justified (δικαιοῦται, another form of δικαιόω) by works (ἔργων, a form of ἔργον) and not by faith (πίστεως, another form of πίστις) alone (μόνον, a form of μόνος) [Table].9  And by faith alone (εκ πιστεως μονον) James meant a faith that does not produce works, or acts of obedience.  It is by James’ own definition a dead faith, faith (πίστις) without works10 (ἔργων, a form of ἔργον) is dead (νεκρά, a form of νεκρός).11

James concern was for the poor.  If12 a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it?13 The Jerusalem church had a communal economy.14  The temptation to favor the rich was almost overwhelming.15  The poor brought more mouths to feed; the rich brought the wherewithal to feed them, potentially.  It is not too hard to imagine that the work of faith James most longed for was that those with private wealth would turn it over to church control.  It is unfortunate, or perhaps divinely appointed, that James chose Abraham as his illustration, since God restrained Abraham from bringing his faith to completion, or perfection, in this particular case.16

God was satisfied with the demonstration of Abraham’s willingness to obey Him.  And I think that was Paul’s point, that Abraham believed God, and it was credited to him as righteousness.17  What Abraham did, the acts he performed, are written for any to read.18  Some would not measure up to righteousness by the works of the law as any Pharisee of Paul’s day would understand it.  But credited righteousness is real righteousness, the righteousness of God, freely given and meant to be spent freely on the good works (ἔργοις, another form of ἔργον) that God prepared beforehand (προητοίμασεν, a form of προετοιμάζω) so we may do (περιπατήσωμεν, a form of περιπατέω) them,19 or walk in them, or live them.

And James wasn’t wrong.  Giving money was the first symptom I recognized in me of faith and righteousness.  Money can be counted.  I could see that as I gave more money I never lacked for what I needed or for more to give.  That kept me going when other things looked bleak, until I could see my way clear to trust God with more weighty things, like righteousness.

Paul continued, Now to the one who works (ἐργαζομένῳ, a form of ἐργάζομαι), his pay is not credited (λογίζεται, another form of λογίζομαι) due to grace (χάριν, a form of χάρις) but due to obligation20 (ὀφείλημα).  But to the one who does not work (ἐργαζομένῳ, a form of ἐργάζομαι), but believes (πιστεύοντι, another form of πιστεύω) in the one who declares the ungodly (ἀσεβῆ, a form of ἀσεβής) righteous (δικαιοῦντα, another form of δικαιόω), his faith (πίστις) is credited (λογίζεται, another form of λογίζομαι) as righteousness (δικαιοσύνην, a form of δικαιοσύνη).21

In the past the wrath of God [was] revealed from heaven against all ungodliness (ἀσέβειαν, a form of ἀσέβεια) and unrighteousness (ἀδικίαν, a form of ἀδικία) of people who suppress the truth by their unrighteousness (ἀδικίᾳ, another form of ἀδικία).22  In the Gospel through the faithfulness of Jesus Christ for all who believe23 God declares the ungodly (ἀσεβῆ, a form of ἀσεβής) righteous (δικαιοῦντα, another form of δικαιόω).  And I believe that is what Paul thought happened to Abraham as well, that Abraham was declared righteous by God, received the righteousness of God, and was rendered willing to obey God.  Otherwise, if Abraham obeyed God by his own work, by his own effort, he was fully entitled according to Paul to boast before God.

So even David himself speaks regarding the blessedness of the man to whom God credits (λογίζεται, another form of λογίζομαι) righteousness (δικαιοσύνην, a form of δικαιοσύνη) apart from works (ἔργων, a form of ἔργον) [Table], Paul continued:  “Blessed are those whose lawless deeds (ἀνομίαι, a form of ἀνομία) are forgiven (ἀφέθησαν, a form of ἀφίημι), and whose sins (ἁμαρτίαι, a form of ἁμαρτία) are covered; blessed is the one against whom the Lord will never count (λογίσηται, another form of λογίζομαι) sin (ἁμαρτίαν, another form of ἁμαρτία) [Table].24  When the truth of this finally sunk in I was simultaneously elated and crushed.

Later in Romans Paul wrote, each of us will give an account (λόγον, a form of λόγος) of himself to God.25  If I believed nothing else in the Bible I believed this verse.  And I took it for granted that I would give an account for my sins, why I committed them and what I had done to make amends for them, and what I had done to stop committing them.  It wasn’t until I compared the Greek words λόγον (an account, as in give an account) and what is called its “middle voice” λογίσηται (count, as in the Lord will never count sin) that it dawned on me what Paul was saying:  My sins were off the table, not open to discussion.  Great!  Now what do I do with myself?

It didn’t take too long after that to realize that my life was actually about knowing God from my perspective, and the absent-minded, insignificant kindnesses that overflowed from the righteousness of God that had been credited to me from God’s perspective, just like Jesus said (Matthew 25:31-46 NET).

When the Son of Man comes in his glory and all the angels26 with him, then he will sit on his glorious throne.  All the nations will be assembled27 before him, and he will separate28 people one from another like a shepherd separates the sheep from the goats.  He will put the sheep on his right and the goats on his left.  Then the king will say to those on his right, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me [Table].”  Then the righteous will answer him, “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?  When did we see you a stranger and invite you in, or naked and clothe you?  When did we see you sick or in prison and visit you [Table]?”  And the king will answer them, “I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.”

Then he will say to those on his left, “Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!  For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink.  I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.”  Then they too will answer,29 “Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?”  Then he will answer them, “I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.”  And these will depart into eternal punishment, but the righteous into eternal life.

 

Addendum: June 7, 2021
According to a note (5) in the NET Romans 4:3b is a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

Romans 4:3b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

Romans 4:3b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Abraham believed God, and it was credited to him as righteousness. And Abraham believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

According to a note (22) in the NET Hebrews 11:18b is a quotation from Genesis 21:12.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

Hebrews 11:18b (NET Parallel Greek)

Genesis 21:12b (Septuagint BLB) Table

Genesis 21:12b (Septuagint Elpenor)

ὅτι ἐν Ἰσαὰκ κληθήσεται σοι σπέρμα ὅτι ἐν Ισαακ κληθήσεταί σοι σπέρμα ὅτι ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα

Hebrews 11:18b (NET)

Genesis 21:12b (NETS)

Genesis 21:12b (English Elpenor)

Through Isaac descendants will carry on your name for in Isaak offspring shall be named for you for in Isaac shall thy seed be called

According to a note (36) in the NET James 2:23b is a quotation from Genesis 15:6.  A table comparing the Greek of Paul’s quote with the Septuagint follows.

James 2:23b (NET Parallel Greek)

Genesis 15:6 (Septuagint BLB) Table

Genesis 15:6 (Septuagint Elpenor)

ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην καὶ ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην

James 2:23b (NET)

Genesis 15:6 (NETS)

Genesis 15:6 (English Elpenor)

Now Abraham believed God and it was counted to him for righteousness And Abraham believed God, and it was reckoned to him as righteousness. And Abram believed God, and it was counted to him for righteousness.

Tables comparing Romans 4:1, 2; James 2:26; 2:15; Romans 4:4; 14:12; Matthew 25:31, 32 and 25:44 in the NET and KJV follow.

Romans 4:1, 2 (NET)

Romans 4:1, 2 (KJV)

What then shall we say that Abraham, our ancestor according to the flesh, has discovered regarding this matter? What shall we say then that Abraham our father, as pertaining to the flesh, hath found?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Τί οὖν ἐροῦμεν |εὑρηκέναι| Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα τι ουν ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα τι ουν ερουμεν αβρααμ τον πατερα ημων ευρηκεναι κατα σαρκα
For if Abraham was declared righteous by works, he has something to boast about—but not before God. For if Abraham were justified by works, he hath whereof to glory; but not before God.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα (ἀλλ᾿ οὐ πρὸς θεόν) ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς τον θεον

James 2:26 (NET)

James 2:26 (KJV)

For just as the body without the spirit is dead, so also faith without works is dead. For as the body without the spirit is dead, so faith without works is dead also.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ὥσπερ |γὰρ| τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν ωσπερ γαρ το σωμα χωρις πνευματος νεκρον εστιν ουτως και η πιστις χωρις των εργων νεκρα εστιν ωσπερ γαρ το σωμα χωρις πνευματος νεκρον εστιν ουτως και η πιστις χωρις των εργων νεκρα εστιν

James 2:15 (NET)

James 2:15 (KJV)

If a brother or sister is poorly clothed and lacks daily food, If a brother or sister be naked, and destitute of daily food,

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς εαν δε αδελφος η αδελφη γυμνοι υπαρχωσιν και λειπομενοι ωσιν της εφημερου τροφης εαν δε αδελφος η αδελφη γυμνοι υπαρχωσιν και λειπομενοι ωσιν της εφημερου τροφης

Romans 4:4 (NET)

Romans 4:4 (KJV)

Now to the one who works, his pay is not credited due to grace but due to obligation. Now to him that worketh is the reward not reckoned of grace, but of debt.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα το οφειλημα τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα οφειλημα

Romans 14:12 (NET)

Romans 14:12 (KJV)

Therefore, each of us will give an account of himself to God. So then every one of us shall give account of himself to God.

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

ἄρα [οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω

Matthew 25:31, 32 (NET)

Matthew 25:31, 32 (KJV)

“When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾿ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου οταν δε ελθη ο υιος του ανθρωπου εν τη δοξη αυτου και παντες οι αγιοι αγγελοι μετ αυτου τοτε καθισει επι θρονου δοξης αυτου
All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπ᾿ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων και συναχθησεται εμπροσθεν αυτου παντα τα εθνη και αφοριει αυτους απ αλληλων ωσπερ ο ποιμην αφοριζει τα προβατα απο των εριφων και συναχθησεται εμπροσθεν αυτου παντα τα εθνη και αφοριει αυτους απ αλληλων ωσπερ ο ποιμην αφοριζει τα προβατα απο των εριφων

Matthew 25:44 (NET)

Matthew 25:44 (KJV)

Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

NET Parallel Greek

Stephanus Textus Receptus

Byzantine Majority Text

τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες· κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμεν σοι τοτε αποκριθησονται αυτω και αυτοι λεγοντες κυριε ποτε σε ειδομεν πεινωντα η διψωντα η ξενον η γυμνον η ασθενη η εν φυλακη και ου διηκονησαμεν σοι τοτε αποκριθησονται και αυτοι λεγοντες κυριε ποτε σε ειδομεν πεινωντα η διψωντα η ξενον η γυμνον η ασθενη η εν φυλακη και ου διηκονησαμεν σοι

2 The translators added of the law for clarity.  It is what Paul wrote about, For no one is declared righteous before him by the works of the law (ἐξ ἔργων νόμου)… Romans 3:20a (NET)

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

4 Romans 4:1-3 (NET)

5 James 2:21 (NET)  This is the one hint that tempts me to assume that James thought he was correcting Paul.  The phrase εξ εργων εδικαιωθη (justified or declared righteous by works) is identical in both Romans 4:2 and James 2:21.

6 Matthew 7:14a (NET) Table

7 Hebrews 11:17a (NET)

8 Hebrews 11:17b-19a (NET)

9 James 2:22-24 (NET)

10 The Stephanus Textus Receptus and Byzantine Majority Text had the article των preceding works.  The NET parallel Greek text and NA28 did not.

11 James 2:26b (NET)

13 James 2:15, 16 (NET)

17 Romans 4:3 (NET)

18 Genesis 11:27-25:11

20 The Stephanus Textus Receptus had the article το preceding obligation (KJV: debt).  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

21 Romans 4:4, 5 (NET)

22 Romans 1:18 (NET)

23 Romans 3:22 (NET) Table

24 Romans 4:6-8 (NET)

25 Romans 14:12 (NET) The NA28, Stephanus Textus Receptus and Byzantine Majority Text had τῷ θεῷ here.  The NET parallel Greek text did not.

26 The Stephanus Textus Receptus and Byzantine Majority Text had αγιοι (KJV: holy) preceding angels.  The NET parallel Greek text and NA28 did not.

28 The NET parallel Greek text and NA28 had ἀφορίσει here, where the Stephanus Textus Receptus and Byzantine Majority Text had αφοριει (KJV: he shall separate).

29 The Stephanus Textus Receptus had αυτω (KJV: him) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.