Romans, Part 81

Posted on July 22, 2016 by admin

As I worked on this essay I read an article by Jeffrey Fleishman, How an angry national mood is reflected in pop culture. Two sentences really resonated: 1) “Our screens and phones fume with righteousness;” and 2) “Our shared humanity has been demarcated on smaller and smaller screens that often brim more with quicksilver judgment than open-mindedness.” It struck me as a sort of default position that I quote here as contrast to the righteousness of love Paul described.

One person regards one day holier than other days, and another regards them all alike,^[1] Paul continued his discussion of love. No form of ἅγιος occurs in the text. The concept holier is derived from κρίνει (a form of κρίνω), “to distinguish, to separate, put asunder, to pick out, select, choose,” translated regards. I don’t think there is any problem with that translation except that the second regards is also κρίνει, so another regards all days equally holy would be a more balanced translation of the second clause. A note (3) in the NET acknowledged the literal text: “For one judges day from day, and one judges all days.”

Each must be fully convinced (πληροφορείσθω, a form of πληροφορέω) in his own mind,^[2] Paul continued. He was fully convinced (πληροφορηθεὶς, another form of πληροφορέω) that what God promised he was also able to do, Paul wrote of Abraham. So indeed it was credited to Abraham as righteousness.^[3] But the Lord stood by me and strengthened me, so that through me the message would be fully proclaimed (πληροφορηθῇ, another form of πληροφορέω) for all the Gentiles to hear,^[4] he wrote Timothy. And, You, however, be self-controlled in all things, endure hardship, do an evangelist’s work, fulfill (πληροφόρησον, another form of πληροφορέω) your ministry. For I am already being poured out as an offering, and the time for me to depart is at hand.^[5] Epaphras, who is one of you, Paul wrote believers in Colossae, and a slave of Christ, greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured (πεπληροφορημένοι, another form of πληροφορέω) in all the will of God.^[6]

This gives me a good picture of the caliber of conviction Paul addressed. A Catholic believer may be fully convinced that Sunday, the day Jesus arose from death, is the most holy day of the week. A Seventh Day Adventist may be fully convinced that Saturday (28 Fundamental Beliefs, The Sabbath 20), the original Sabbath y^ehôvâh consecrated in the law, is more holy. And I may be fully convinced that since I began to be led by the Holy Spirit every day is most holy: Consequently a Sabbath rest remains for the people of God. For the one who enters God’s rest has also rested from his works, just as God did from his own works.^[7]

As I rest from my own works of sin and my own righteousness (likened to used tampons) to rely instead on the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness,^[8] the fruit of the Spirit, I see every day as the Sabbath. And I understand why Jesus healed so stubbornly on the Sabbath: to demonstrate beyond the shadow of any doubt that it is lawful to do good on the Sabbath,^[9] including by the way serving my employer as a slave of Christ.^[10] But love neither despises nor judges us—the Catholic, the Seventh Day Adventist or me—for our differing convictions concerning holy days.

The one who observes (φρονῶν, a form of φρονέω) the day does (φρονεῖ, another form of φρονέω) it for the Lord, Paul continued. The one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. For none of us lives for himself and none dies for himself. If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.^[11] Then Paul added a somewhat curious aside about Jesus’ rule (κυριεύσῃ, a form of κυριεύω). For this reason Christ died and returned to life, so that he may be the Lord (κυριεύσῃ) of both the dead and the living.^[12]

My religion has taught me to add “if I allow it” to an assertion such as this. I’ve learned to assert my will over the lordship of Jesus. But I notice now that isn’t in the text. And certainly the assertion of my authority over his was never my elders’ intent but an unintended consequence of what I now see as a defensive posture: If I refuse or fail to believe sufficiently in Jesus in this lifetime and spend eternity in hell it was not that Christ’s death and life failed to make Him Lord of both the dead and the living, but that I didn’t allow his Lordship to be efficacious in my earthly lifetime. It is a brilliant maneuver. I’m not convinced it’s true, so I’ll let Paul speak for himself once again: For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

But you who eat vegetables only, Paul continued, why do you judge (κρίνεις, another form of κρίνω) your brother or sister? And you who eat everything – why do you despise (ἐξουθενεῖς, a form of ἐξουθενέω) your brother or sister? For we will all stand before the judgment seat (βήματι, a form of βῆμα) of God. For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”^[13] I’m not sure about translating ἐξομολογήσεται (a form of ἐξομολογέω) will give praise here, no matter how hopeful it sounds.

Judas agreed (ἐξωμολόγησεν, another form of ἐξομολογέω) and began looking for an opportunity to betray Jesus.^[14] Paul wrote the Philippians, that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – and every tongue confess (ἐξομολογήσηται, another form of ἐξομολογέω) that Jesus Christ is Lord to the glory of God the Father.^[15] As it is written, Paul quoted Psalm 18:49, “Because of this I will confess (ἐξομολογήσομαι, another form of ἐξομολογέω) you among the Gentiles, and I will sing praises (ψαλῶ, a form of ψάλλω) to your name.”^[16] So confess (ἐξομολογεῖσθε, another form of ἐξομολογέω) your sins to one another,^[17] James wrote. People from Jerusalem…confessed (ἐξομολογούμενοι, another form of ἐξομολογέω) their sins^[18] as they were baptized. And in Ephesus, Many of those who had believed came forward, confessing (ἐξομολογούμενοι, another form of ἐξομολογέω) and making their deeds known.^[19]

Paul’s point here was, Therefore, each of us will give an account (λόγον, a form of λόγος) of himself to God.^[20] Of course, if every tongue confesses, what will the outcome be? To be fair and complete, Jesus said, I praise (ἐξομολογοῦμαι, another form of ἐξομολογέω) you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children.^[21] On that same occasion Jesus rejoiced in the Holy Spirit and said, “I praise (ἐξομολογοῦμαι, another form of ἐξομολογέω) you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.”^[22] Perhaps this ἐξομολογέω, agreement with God, confession to God, is a form of praise after all.

Therefore we must not pass judgment on one another,^[23] Paul concluded, Μηκέτι οὖν ἀλλήλους κρίνωμεν (literally, “no longer therefore one another judge” or “therefore we no longer judge one another”). I don’t understand why the NET translators turned this simple declarative statement into a rule, beyond the social construction of our shared religious reality. Most translations adopted some form of let us stop here. Though I remain the locus of control in both translations, one might argue that in let us stop I have repented and am heading in the right direction, not-doing as opposed to doing. But neither translation conveys being the love with which Christ’s Spirit fills us.

Before I was focused on the fruit of the Spirit I was like a fat ugly woman–or an old poor powerless man for that matter–priding myself in my celibacy. But seeing righteousness as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control has put me in direct conflict with how sinful the sin in my flesh actually is. It is utterly opposed to love or joy or peace or patience or kindness or goodness or faithfulness or gentleness or any and every form of control. This conflict, mostly losing it, has taught me to stop trusting in myself but in God who raises the dead.

We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer (μηκέτι) be enslaved to sin.^[24] This is the same word as Μηκέτι in “therefore we no longer judge one another” above. And [Jesus] died for all so that those who live should no longer (μηκέτι) live for themselves but for him who died for them and was raised.^[25] So we are no longer (μηκέτι) to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. But practicing the truth in love, we will in all things grow up into Christ, who is the head. From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body grows in love. So I say this, and insist in the Lord, that you no longer (μηκέτι) live as the Gentiles do, in the futility of their thinking.^[26]

In other words, this κρίνωμεν (another form of κρίνω; translated pass judgment) is from the old human. We judge no longer if we are no longer the old human, if we are led by Spirit, but rather determine (κρίνατε, another form of κρίνω) never to place an obstacle or a trap before a brother or sister, Paul continued. I know (οἶδα, a form of εἴδω) and am convinced (πέπεισμαι, a form of πείθω) in the Lord Jesus that there is nothing unclean (κοινὸν, a form of κοινός) in itself,^[27] the former Pharisee agreed and confessed with (and so praised?) Jesus (Mark 7:1-8 NET).

Now the Pharisees and some of the experts in the law who came from Jerusalem gathered around him. And they saw that some of Jesus’ disciples ate their bread with unclean (κοιναῖς, another form of κοινός) hands, that is, unwashed (ἀνίπτοις, a form of ἄνιπτος). (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, holding fast to the tradition of the elders. And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches.) The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat with unwashed (κοιναῖς, another form of κοινός) hands?” He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written: ‘This people honors me with their lips, but their heart is far from me. They worship me in vain, teaching as doctrine the commandments of men.’ Having no regard for the command of God, you hold fast to human tradition.”

Born the son of a scrubby dutch mother with an obsessive personality of my own, I have a serious hand-washing fetish. It has become apparent that applying the sterile conditions of the operating room to all of life is detrimental to human health. At the Institute for Functional Medicine conferences I record I’m learning that our overly cleanly habits may be part of the cause of our maladaptive immune systems. Children need dirt as much as mother’s milk to jump-start their immune and digestive systems. Jesus said (Mark 7:14, 15 NET):

Listen to me, everyone, and understand. There is nothing outside of a person that can defile (κοινῶσαι, a form of κοινόω) him by going into him. Rather, it is what comes out of a person that defiles (κοινοῦντα, another form of κοινόω) him.

Jesus’ disciples were as surprised by this as we may be, so he explained (Mark 7:18-23 NET):

“Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile (κοινῶσαι, another form of κοινόω) him? For it does not enter his heart but his stomach, and then goes out into the sewer.” (This means all foods are clean.) He said, “What comes out of a person defiles (κοινοῖ, another form of κοινόω) him. For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, adultery, greed, evil (πονηρίαι, a form of πονηρία), deceit, debauchery, envy (ὀφθαλμὸς πονηρός), slander, pride, and folly. All these evils come from within and defile (κοινοῖ, another form of κοινόω) a person.”

By the way, another tidbit I’ve gleaned from IFM conferences is that inflammation caused by stress impairs the healthy functioning of all our biological systems. I imagine the stress of all these evils (πονηρὰ, a form of πονηρός, “hurtful, full of labours, annoyances, hardships”) and know firsthand the stress of attempting to overcome them in my own strength rather than receiving the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness, the fruit of his Spirit. I’ll pick this up again later.

Below is a comparison of Paul’s Old Testament quotations with the Septuagint, the NET and the KJV.

NET

Parallel Greek

Septuagint

every knee will bow to me, and every tongue will give praise to God.

Romans 14:11b

ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ θεῷ

Romans 14:11b

ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ ἐξομολογήσεται πᾶσα γλῶσσα τῷ θεῷ

Isaiah 45:23b

NET

KJV

every knee will bow to me, and every tongue will give praise to God.

Romans 14:11b

Surely every knee will bow to me, every tongue will solemnly affirm

Isaiah 45:23b

That unto me every knee shall bow, every tongue shall swear

Isaiah 45:23b

NET

Parallel Greek

Septuagint

Because of this I will confess you among the Gentiles, and I will sing praises to your name.

Romans 15:9b

διὰ τοῦτο ἐξομολογήσομαι σοι ἐν ἔθνεσιν καὶ τῷ ὀνόματι σου ψαλῶ

Romans 15:9b

διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσιν κύριε καὶ τῷ ὀνόματί σου ψαλῶ

Psalm 18:49

NET

KJV

Because of this I will confess you among the Gentiles, and I will sing praises to your name.

Romans 15:9b

So I will give you thanks before the nations, O Lord! I will sing praises to you!

Psalm 18:49

Therefore will I give thanks unto thee, O Lord, among the heathen, and sing praises unto thy name.

Psalm 18:49

Romans, Part 82

^[1] Romans 14:5a (NET)

^[2] Romans 14:5b (NET)

^[3] Romans 4:21, 22 (NET)

^[4] 2 Timothy 4:17a (NET)

^[5] 2 Timothy 4:5, 6 (NET)

^[6] Colossians 4:12 (NET)

^[7] Hebrews 4:9, 10 (NET)

^[8] Philippians 3:9b (NET)

^[9] Matthew 12:12b (NET)

^[10] Ephesians 6:5-8 (NET) I certainly relate to having difficulty with this passage. If you find it impossible to serve your employer as a slave of Christ, perhaps you are not being led by the Holy Spirit or perhaps you need to seek a new job, assuming you are free to do so.

^[11] Romans 14:6-8 (NET)

^[12] Romans 14:9 (NET)

^[13] Romans 14:10, 11 (NET)

^[14] Luke 22:6 (NET)

^[15] Philippians 2:10, 11 (NET)

^[16] Romans 15:9b (NET)

^[17] James 5:16a (NET)

^[18] Matthew 3:5, 6 (NET); Mark 1:5 (NET)

^[19] Acts 19:18 (NET)

^[20] Romans 14:12 (NET) Table

^[21] Matthew 11:25 (NET)

^[22] Luke 10:21 (NET)

^[23] Romans 14:13a (NET)

^[24] Romans 6:6 (NET)

^[25] 2 Corinthians 5:15 (NET)

^[26] Ephesians 4:14-17 (NET) Table

^[27] Romans 14:13b, 14a (NET)

Romans, Part 26

Posted on October 16, 2012 by admin

Therefore, Paul continued, do not let sin reign in your mortal body so that you obey¹ (ὑπακούειν, a form of ὑπακούω) its desires (ἐπιθυμίαις, a form of ἐπιθυμία).² This is clearly Step #2 how to experience the credited righteousness of God apart from the law,³ namely, the righteousness of God through the faithfulness (πίστεως, a form of πίστις) of Jesus Christ for all who believe (πιστεύοντας, a form of πιστεύω).⁴ I think the next verse amplifies how one goes about not letting sin reign in one’s mortal body, and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as⁵ those who are alive from the dead and your members to God as instruments to be used for righteousness.⁶ So I am picturing something like this:

Step #2 to experience the righteousness of God through the faithfulness of Jesus Christ for all who believe.

…do not let sin reign in your mortal body so that you obey its desires.

Romans 6:12 (NET)

By…

…not present(ing) your members to sin as instruments to be used for unrighteousness…

Romans 6:13a (NET)

…present(ing) yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.

Romans 6:13b (NET)

It sounds so simple, but there is no door marked “sin” beside a door marked “God” where I might present myself for service. This transaction, if you will, takes place in the deepest, darkest places of an individual born from above, born of flesh and born of the Spirit,⁷ moment by moment. In fact, Paul described this individual as a house divided, For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.⁸ So then, Paul concluded in Romans 7, with the mind I myself serve the law of God, but with the flesh the law of sin.⁹

There is a cartoon image of a human being with a little devil i on one shoulder whispering in one ear and a little angel i whispering in the other. In the center between them am I, writ large, the Master of My Fate, choosing sin or righteousness. With this self-image I discounted the value of Step #1—to consider (λογίζεσθε, a form of λογίζομαι) [myself] dead (νεκροὺς, a form of νεκρός) to sin, but alive to God in Christ Jesus¹⁰—as I magnified the importance of Step #2, not to let sin reign in [my] mortal body so that [I] obey[ed] its desires. So I set out not to break, or to keep, the laws that define sin, and unwittingly played directly into sin’s strength: the power (δύναμις) of sin is the law.¹¹ Had I paid more attention to faith I might have grasped Paul’s next point sooner. For sin will have no mastery over you, because you are not under law (ὑπὸ νόμον) but¹² under grace (ὑπὸ χάριν).¹³

This personification of sin was not magical thinking on Paul’s part. What he was writing about actually becomes clearer in Romans 7. The sin that will not master the one who believes in Jesus is nothing other than the old man that was crucified with him so that the body (σῶμα) of sin would no longer dominate us.¹⁴ I am not refereeing a battle of wills between a little devil i and a little angel i. I am the old man of sin, or I am the new man of the Spirit. Both are in this body (σῶμα). Both want control. The old man was crucified by faith in Jesus Christ. The new man was created out of nothing through faith in Jesus Christ. Believing in Jesus Christ is far more important than anything either I, the dead and dying old man or the initially alien new man, might do. [Addendum April 15, 2024: While I don’t want to minimize the importance of faith in Christ, recognizing the union between Christ and this new man causes me to wonder if I have overstated this a bit.] And I am persuaded that the illusion that I am a third something choosing between them is nothing more than the pride of life (1 John 2:15-17 NKJV).

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but¹⁵ is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.

What then? Paul continued. Shall we sin¹⁶ because we are not under law (ὑπὸ νόμον) but¹⁷ under grace (ὑπὸ χάριν)? Absolutely not!¹⁸ Paul’s reasoning here was a truism, a simple matter of definition. Do you not know (οἴδατε, a form of εἴδω; i.e., know by seeing) that if you present yourselves as obedient (ὑπακοήν, a form of ὑπακοή) slaves, you are slaves of the one you obey (ὑπακούετε, another form of ὑπακούω), either of sin [the desire of the old man] resulting in death, or obedience (ὑπακοῆς, another form of ὑπακοή) [the desire of the new man] resulting in righteousness?¹⁹

I am convinced that words like obey, obedient, and obedience with their insistent emphasis on doing are part of the things of this world, the pride of life where I am the Master of My Fate, choosing to do the good or to do the evil. In Greek the word translated obey is ὑπακούω, to hear under, in other words to trust. The word translated obedient or obedience is ὑπακοή, attentive hearkening, in other words to believe. These are other words, perhaps even better words, for faith and believe than πίστις and πιστεύω, for no one could mistake them for πίστεως μόνον (faith alone), or dead faith. And again, this makes perfect sense if one is interested in experiencing the righteousness of God…revealed in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous by faith (πίστεως, a form of πίστις) will live.”²⁰

But thanks be to God that though you were slaves to sin, you obeyed (ὑπηκούσατε, another form of ὑπακούω) from the heart that pattern of teaching you were entrusted to, and having been freed from sin, you became enslaved to righteousness.²¹ So I ὑπακούω, hear under, trust, the word of God rather than becoming ὑπακοή to, hearkening attentively to, believing, the promptings and desires of the old man, the man of sin created in the image of Adam. Of course I will do things. But now those things, rather than being the acts of an actor, will flow naturally from who I hear under (trust, hearken attentively to, believe) through who I am (the new man born of the Spirit in the image and likeness of God) and then out into the world.

The writer of Hebrews described it this way: Consequently a Sabbath rest remains for the people of God. For the one who enters God’s rest has also rested from his works, just as God did from his own works.²² Even the law comes into sharper focus: Remember the Sabbath day, to keep it holy,²³ not for a day of the week but for the remainder of a lifetime. And Jesus’ word is fulfilled: But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.²⁴ It also explains Jesus’ rather obstinate insistence on doing good on the Sabbath day, despite the bitterness and resentment it aroused: So it is lawful to do good on the Sabbath.²⁵

The writer of Hebrews continued with the following warning (Hebrews 4:11-13 NET):

Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience [i.e., fearfully refusing to enter the promised land]. For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart [Table]. And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.

Paul realized he had not yet explained what would be explained in the next chapter. He recognized that his readers may misunderstand his words (Romans 6:19-23 NET).

(I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. For when you were slaves of sin, you were free with regard to righteousness. So what benefit did you then reap from those things that you are now ashamed of? For the end of those things is death. But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life. For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Addendum: April 15, 2024
Tables comparing Romans 6:12; 6:13; 6:14; 1 John 2:16 and Romans 6:15 in the NET and KJV follow.

Romans 6:12 (NET)	Romans 6:12 (KJV)
Therefore do not let sin reign in your mortal body so that you obey its desires,	Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Romans 6:12 (NET Parallel Greek)	Romans 6:12 (Stephanus Textus Receptus)	Romans 6:12 (Byzantine Majority Text)
Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ	μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου	μη ουν βασιλευετω η αμαρτια εν τω θνητω υμων σωματι εις το υπακουειν αυτη εν ταις επιθυμιαις αυτου

Romans 6:13 (NET)	Romans 6:13 (KJV)
and do not present your members to sin as instruments to be used for unrighteousness, but present yourselves to God as those who are alive from the dead and your members to God as instruments to be used for righteousness.	Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Romans 6:13 (NET Parallel Greek)	Romans 6:13 (Stephanus Textus Receptus)	Romans 6:13 (Byzantine Majority Text)
μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ	μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω	μηδε παριστανετε τα μελη υμων οπλα αδικιας τη αμαρτια αλλα παραστησατε εαυτους τω θεω ως εκ νεκρων ζωντας και τα μελη υμων οπλα δικαιοσυνης τω θεω

Romans 6:14 (NET)	Romans 6:14 (KJV)
For sin will have no mastery over you, because you are not under law but under grace.	The sting of death is sin; and the strength of sin is the law.

Romans 6:14 (NET Parallel Greek)	Romans 6:14 (Stephanus Textus Receptus)	Romans 6:14 (Byzantine Majority Text)
ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν	αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν	αμαρτια γαρ υμων ου κυριευσει ου γαρ εστε υπο νομον αλλ υπο χαριν

1 John 2:16 (NET)	1 John 2:16 (KJV)
because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world.	For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

1 John 2:16 (NET Parallel Greek)	1 John 2:16 (Stephanus Textus Receptus)	1 John 2:16 (Byzantine Majority Text)
ὅτι πᾶν τὸ ἐν τῷ κόσμῳ (ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου) οὐκ ἔστιν ἐκ τοῦ πατρὸς ἀλλὰ ἐκ τοῦ κόσμου ἐστίν	οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν	οτι παν το εν τω κοσμω η επιθυμια της σαρκος και η επιθυμια των οφθαλμων και η αλαζονεια του βιου ουκ εστιν εκ του πατρος αλλ εκ του κοσμου εστιν

Romans 6:15 (NET)	Romans 6:15 (KJV)
What then? Shall we sin because we are not under law but under grace? Absolutely not!	What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 6:15 (NET Parallel Greek)	Romans 6:15 (Stephanus Textus Receptus)	Romans 6:15 (Byzantine Majority Text)
Τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο	τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο	τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο