Exploration, Part 2

Posted on November 13, 2024 by admin

Paul continued to address the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:5, 6 ESV).

For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

This was placed in direct contrast to you who would be justified by the law (Galatians 5:4 ESV).

You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table].

The Greek of Galatians 5:5 was: ἡμεῖς γὰρ, “For we,” πνεύματι, through the Spirit. This word string begins with we, ἡμεῖς, and for was not a translator’s choice to help describe πνεύματι, a form of πνεῦμα in the dative case, but the conjunction and logical connector γὰρ. This is a different situation from the translation For freedom in verse 1.

Next came ἐκ πίστεως, by faith: “For we through the Spirit, by faith.” Paul used both πνεύματι and πίστεως elsewhere in this same letter (Galatians 3:1-7 ESV):

O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified [Table]. Let me ask you only this: Did you receive the Spirit (τὸ πνεῦμα) by works of the law or by hearing with faith (πίστεως)? Are you so foolish? Having begun by the Spirit (πνεύματι), are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed¹ it was in vain? Does he who supplies the Spirit (τὸ πνεῦμα) to you and works miracles among you do so by works of the law, or by hearing with faith (πίστεως)—just as Abraham “believed God, and it was counted to him as righteousness”?

Know then that it is those of faith (ἐκ πίστεως) who are the sons of Abraham.

The next words in this word string were ἐλπίδα δικαιοσύνης, the hope of righteousness, ἀπεκδεχόμεθα, “ourselves eagerly await”—“For we through the Spirit, by faith, the hope of righteousness ourselves eagerly await.” It’s not exactly what my religious mind expected to hear, but then, my religious mind is much more accustomed to being perfected by the flesh. It wants to be justified by the law (e.g., it’s own compliance to rules), rather than through the Spirit, by faith.

The verb ἀπεκδεχόμεθα is a middle/passive form of ἀπεκδέχομαι: “to expect fully, to look for eagerly, to wait for eagerly.” The translators added ourselves to we to highlight the middle voice. Paul chose ἀπεκδεχόμεθα on two other occasions in reference to the redemption of our bodies and the return of the Lord Jesus Christ (Romans 8:22-25; Philippians 3:17-21 ESV).

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit (τοῦ πνεύματος, another form of πνεῦμα), groan inwardly as we wait eagerly (ἀπεκδεχόμενοι, a participle of ἀπεκδέχομαι) for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [Table] But if we hope for what we do not see, we await for it (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) with patience.

Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us [Table]. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await (ἀπεκδεχόμεθα, a form of ἀπεκδέχομαι) a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself [Table].

So what is this righteousness (δικαιοσύνης, a form of δικαιοσύνη) that is our hope as we ourselves eagerly wait?

For we say that faith was counted to Abraham as righteousness (δικαιοσύνην, another form of δικαιοσύνη) [Table]. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness (δικαιοσύνης, another form of δικαιοσύνη) that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness (δικαιοσύνην, another form of δικαιοσύνη) would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised [Table].²

For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness (δικαιοσύνης, another form of δικαιοσύνη) reign in life through the one man Jesus Christ.³

Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness (δικαιοσύνης, another form of δικαιοσύνη) leading to eternal life through Jesus Christ our Lord.⁴

Who are we who ourselves eagerly wait for the hope of [this] righteousness? We are those whom Christ has set free for freedom (Galatians 5:1 EXP1):

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

Now I’ve gone and done it. I’ve quoted what appears to be my own translation of Galatians 5:1. And that requires some explanation because I don’t know Greek well enough to translate the New Testament from Greek into English. I may not know English well enough to translate the New Testament from Greek into English. So, I would not attempt to translate the New Testament from Greek into English on my own. None of that seems to matter, however, when I sit down to study the Bible with God the Father, God the Son, through God the Holy Spirit. He gives me the courage and the patience to understand his word in Greek. But since I still think, and write, primarily in English, the end result is something not unlike an English translation of the Greek text.

The ESV translation of Galatians 5:1 is not like Romans 11:32 (ESV):

For God has consigned all to disobedience, that he may have mercy on all.

Once I understand that he may have mercy is ἐλεήσῃ, a 3^rd person singular form of ἐλεέω in the subjunctive mood, once I realize “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,”⁵ and recognize ἵνα (ESV: that) as the clue that this is a purpose or result clause, I can still read and quote the ESV. I no longer understand it in English. I understand the English words as pointers to the underlying Greek, and understand it in Greek: “…so that He has mercy on all.”

I may question the value of an English translation which is written for people who already know the underlying Greek. I may wonder why it was not fully translated into English. But I understand the conventions and can make footnotes for others who may not understand them. There is no need to eschew the ESV translation of Romans 11:32. But Galatians 5:1 is another matter altogether. The translators made deliberate and unnecessary choices to force Paul to present the English reader with two rules to obey, the old way of the written code⁶ (Galatians 5:1 ESV):

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

The laws of Paul are all too easy to dismiss—especially in this context.

Let me see if I’ve got this straight, Paul. You’re telling me, a Gentile, in effect to ignore God’s laws delivered to Moses regarding circumcision, and obey your rules instead? Get a life, man!

Once I hear two better promises of the new covenant instead—therefore you stand firm and cannot entangle yourselves in a yoke of slavery again—there is no going back. For [my] freedom Christ has [me] set free! Unlike the laws of Paul, all too easy to dismiss, two better promises heard with faith invade my soul with the power of God for (εἰς) salvation:⁷ for it is God who works in [me], both to will and to work for his good pleasure.⁸ His Spirit causes me to stand firm and won’t allow me to entangle myself in a yoke of slavery again. Thus, by his grace I serve in the new way of the Spirit and not in the old way of the written code⁹ (Galatians 5:1b ESV):

…stand firm therefore, and do not submit again to a yoke of slavery.

Compliant children are as likely to comply with bad teaching as good. These better promises—therefore you stand firm and cannot entangle yourselves in a yoke of slavery again—appear to have been inoperative in the foolish Galatians to whom Paul wrote because Christ was not yet formed (μορφωθῇ, a form of μορφόω) in them, rendering them susceptible to law teaching (Galatians 4:17-19 ESV).

They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. It is always good to be made much of¹⁰ for a good purpose, and not only when I am present with you, my little children,¹¹ for whom I am again in the anguish of childbirth until¹² Christ is formed in you! [Table]

So, I’ll quote Galatians 5:1 (EXP1) from now on, but I don’t expect you to trust me. The rationale for the translation, For our freedom Christ has us set free, was mostly explained elsewhere. Here, I’ll add that: For freedom Christ has set us free accounts for the accusative case of ἡμᾶς but ignores the actual placement of the word in the word string; For our freedom Christ has set free captures more of the sense of the word placement but implies the genitive case; For our freedom Christ has us set free captures both the meaning of the accusative case and the implication of the word placement but implies two pronouns rather than one in the original Greek text. I’m most willing to accept that compromise.

The translation therefore you stand firm was mostly explained elsewhere. Here I’ll add: In the critical text the conjunction οὖν (therefore) actually follows the verb στήκετε (you stand firm), but the implication is that both clauses joined by the conjunction καὶ (and) are related to (i.e., both promises are the logical and actual result of) For our freedom Christ has us set free. So, that’s where I placed therefore.

The translation and cannot entangle yourselves in a yoke of slavery again was mostly explained elsewhere. Here I’ll add: I swapped the position of the verb ἐνέχεσθε (entangle yourselves in) with the adverb πάλιν. An imperative verb in the middle/passive voice is a tricky concept for me to grasp. By placing the verb directly after the negative particle μὴ, I could put the weight of the imperative mood on the negative particle (cannot) while retaining the flavor of the middle/passive voice without compromise (ESV: do not submit). The adverb πάλιν (again) makes a satisfying punctuation mark at the end of these promises.

These are our current choices for Galatians 5:1, the Lord’s and mine. I say current because our choices are always limited by my current ability to understand Him. It is more customary to call them my choices, but here in this context it seems important to highlight that I would not have arrived at these particular choices without Him, and my ability to understand Him will not improve apart from Him. You are welcome to try and do better.

Paul continued: ἐν γὰρ Χριστῷ |Ἰησοῦ|, For in Christ Jesus.¹³ What follows these words is a further description of that path of righteousness ἐν Χριστῷ (in Christ) that Paul distinguished from ἐν νόμῳ (by the law).¹⁴

First, οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, neither circumcision nor uncircumcision counts for anything, though “neither circumcision counts for anything nor uncircumcision” would be closer to the actual word order. Translating ἰσχύει, a form of ἰσχύω, counts for isn’t wrong. One of the meanings of ἰσχύω listed in the Koine Greek Lexicon online is: “to have meaning, be valid,” a figurative understanding of power or strength. In this context of standing firm and not being entangled again in a yoke of slavery, however, “anyone empowers” is a more apt understanding of τι ἰσχύει: “neither circumcision anyone empowers nor uncircumcision.” The ἐν νόμῳ (by the law) option was negated: neither circumcision nor uncircumcision empowers anyone or makes anyone stronger.

Only the ἐν Χριστῷ (in Christ) option stands: ἀλλὰ πίστις δι᾿ ἀγάπης ἐνεργουμένη, but only faith working through love. Here again, the literal word order is: “but faith through love working.” This is the deepest darkest kernel of the human soul: Are my actions actualized by laws, rules, applications, customs, traditions that I obey, or by my God-given faith in Jesus Christ through the outworking of his own love? Only the Holy Spirit knows for sure moment by moment. Only He can enlighten me and lead me away from my fleshly inclinations to justify myself by laws, rules, applications, customs and traditions, and into the freedom of full dependence on God my Savior through Jesus Christ my Lord.

Paul had already written to the foolish Galatians (Galatians 3:10-14 ESV):

For all who rely on works of the law are under a curse; for it is written,¹⁵ “Cursed be everyone who does not abide by¹⁶ all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one¹⁷ who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for¹⁸ it is written, “Cursed is everyone who is hanged on a tree”—so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

You were running well,¹⁹ Paul continued. The foolish Galatians had already been living this way! Previously, their actions were actualized by their God-given faith in Jesus Christ through the outworking of his own love. In fact, I might translate Ἐτρέχετε καλῶς as “you were running beautifully.” The Koine Greek Lexicon online lists the definitions of the adverb καλῶς as follows: “well, beautifully; fitly, appropriately, splendidly, in the right way; commendably, free from objection; beneficially, acceptably, honourably; rightly, correctly, skilfully, expertly; in a manner meeting the speaker’s approval; quite right!, well said!, true enough!; fortunately; in an aesthetically or artistically pleasing manner and conducive to pleasure.” Who hindered²⁰ you from obeying the truth?²¹

What truth? only faith working through love is the ἐν Χριστῷ (in Christ) option that empowers anyone or makes anyone stronger. The Greek word translated obeying was πείθεσθαι, an infinitive form of πείθω in the middle/passive voice: “to be persuaded, be convinced, come to believe, believe, trust; to be confident, sure; to obey, follow, rely.” I’ll let the reader decide which was most likely Paul’s meaning in this context, since he stated it explicitly in the very next verse: This persuasion is not from him who calls you.²²

The Greek word translated persuasion was πεισμονὴ: “persuasion, credulity, gullible.” One cannot simply assume that translators had time or opportunity to think deeply about every word. It’s a good practice to check as the Lord leads. As Paul wrote, A little leaven leavens the whole lump.²³ Admittedly, I’m taking this proverb in the more negative sense of teaching that is not of the Lord. But their could be another meaning here, if the teaching were the truth. At any rate, Paul’s conclusion despite all that was stacked against the foolish Galatians—the world, the flesh and the devil—was: I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.²⁴ In fact, the word order is more like: “I have confidence for you in the Lord,” ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ. How? Why?

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.²⁵

For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.²⁶

As Paul wrote elsewhere, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure [Table].²⁷ Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.²⁸ I’ll pick this up in another essay.

According to a note (13) in the NET, Paul quoted from Genesis 15:6 in Galatians 3:6. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:6 (NET Parallel Greek)	Genesis 15:6 (Septuagint BLB) Table	Genesis 15:6 (Septuagint Elpenor)
Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν Αβραμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	ἐπίστευσεν ῞Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην
Galatians 3:6 (NET)	Genesis 15:6 (NETS)	Genesis 15:6 (English Elpenor)
Abraham believed God, and it was credited to him as righteousness	Abram believed God, and it was reckoned to him as righteousness.	Abram believed God, and it was counted to him for righteousness.

According to a note (21) in the NET, Paul quoted from Deuteronomy 27:26 in Galatians 3:10. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:10b (NET Parallel Greek)	Deuteronomy 27:26a (Septuagint BLB)	Deuteronomy 27:26a (Septuagint Elpenor)
ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς
Galatians 3:10b (NET)	Deuteronomy 27:26a (NETS)	Deuteronomy 27:26a (English Elpenor)
“Cursed is everyone who does not keep on doing everything written in the book of the law.”	“Cursed be any person who does not remain in all the words of this law to do them.”	Cursed is every man that continues not in all the words of this law to do them:

According to a note (22) in the NET, Paul quoted from Habakkuk 2:4 in Galatians 3:11. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:11b (NET Parallel Greek)	Habakkuk 2:4b (Septuagint BLB) Table	Habakkuk 2:4b (Septuagint Elpenor)
ὁ δίκαιος ἐκ πίστεως ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Galatians 3:11b (NET)	Habakkuk 2:4b (NETS)	Habakkuk 2:4b (English Elpenor)
the righteous one will live by faith	But the just shall live by my faith.	but the just shall live by my faith.

According to a note (25) in the NET, Paul quoted from Leviticus 18:5 in Galatians 3:12. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:12b (NET Parallel Greek)	Leviticus 18:5b (Septuagint BLB) Table	Leviticus 18:5b (Septuagint Elpenor)
ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς	ποιήσετε αὐτά ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς	ποιήσετε αὐτά, ἃ ποιήσας αὐτά ἄνθρωπος ζήσεται ἐν αὐτοῖς
Galatians 3:12b (NET)	Leviticus 18:5b (NETS)	Leviticus 18:5b (English Elpenor)
the one who does the works of the law will live by them.	you shall do them; as for the things a person does, he shall live by them	do them; which if a man do, he shall live in them

According to a note (27) in the NET, Paul quoted from Deuteronomy 21:23 in Galatians 3:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Galatians 3:13b (NET Parallel Greek)	Deuteronomy 21:23b (Septuagint BLB)	Deuteronomy 21:23b (Septuagint Elpenor)
ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου	κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου	κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου
Galatians 3:13b (NET)	Deuteronomy 21:23b (NETS)	Deuteronomy 21:23b (English Elpenor)
“Cursed is everyone who hangs on a tree”	anyone hanging on a tree is cursed by a god	every one that is hanged on a tree is cursed of God

Tables comparing Deuteronomy 27:26 and 21:23 in the Tanakh, KJV and NET, and tables comparing the Greek of Deuteronomy 27:26 and 21:23 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 3:4; 4:18; 3:10; 3:12, 13; 5:7 and 5:10 in the KJV and NET follow.

Deuteronomy 27:26 (Tanakh)	Deuteronomy 27:26 (KJV)	Deuteronomy 27:26 (NET)
Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’	Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.	Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:26 (Septuagint BLB)	Deuteronomy 27:26 (Septuagint Elpenor)
ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο	ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τούτου ποιῆσαι αὐτούς· καὶ ἐροῦσι πᾶς ὁ λαός· γένοιτο
Deuteronomy 27:26 (NETS)	Deuteronomy 27:26 (English Elpenor)
“Cursed be any person who does not remain in all the words of this law to do them.” And all the people shall say, “May it be!”	Cursed is every man that continues not in all the words of this law to do them: and all the people shall say, So be it.

Deuteronomy 21:23 (Tanakh)	Deuteronomy 21:23 (KJV)	Deuteronomy 21:23 (NET)
his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto G-d; that thou defile not thy land which HaShem thy G-d giveth thee for an inheritance.	His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.	his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land that the Lord your God is giving you as an inheritance.

Deuteronomy 21:23 (Septuagint BLB)	Deuteronomy 21:23 (Septuagint Elpenor)
οὐκ ἐπικοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου ἀλλὰ ταφῇ θάψετε αὐτὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ	οὐ κοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου, ἀλλὰ ταφῇ θάψετε αὐτὸ ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅτι κεκατηραμένος ὑπὸ Θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου· καὶ οὐ μὴ μιανεῖτε τὴν γῆν, ἣν Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ
Deuteronomy 21:23 (NETS)	Deuteronomy 21:23 (English Elpenor)
his body shall not sleep upon the tree, but with burial you shall bury him that same day, for anyone hanging on a tree is cursed by a god. And you shall not defile the land that the Lord your God is giving you as an allotment.	his body shall not remain all night upon the tree, but ye shall by all means bury it in that day; for every one that is hanged on a tree is cursed of God; and ye shall by no means defile the land which the Lord thy God gives thee for an inheritance.

Galatians 3:4 (NET)	Galatians 3:4 (KJV)
Have you suffered so many things for nothing?—if indeed it was for nothing.	Have ye suffered so many things in vain? if it be yet in vain.

Galatians 3:4 (NET Parallel Greek)	Galatians 3:4 (Stephanus Textus Receptus)	Galatians 3:4 (Byzantine Majority Text)
τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ	τοσαυτα επαθετε εικη ειγε και εικη	τοσαυτα επαθετε εικη ειγε και εικη

Galatians 4:18 (NET)	Galatians 4:18 (KJV)
However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you.	But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Galatians 4:18 (NET Parallel Greek)	Galatians 4:18 (Stephanus Textus Receptus)	Galatians 4:18 (Byzantine Majority Text)
καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε καὶ μὴ μόνον ἐν τῷ παρεῖναι με πρὸς ὑμᾶς	καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας	καλον δε το ζηλουσθαι εν καλω παντοτε και μη μονον εν τω παρειναι με προς υμας

Galatians 3:10 (NET)	Galatians 3:10 (KJV)
For all who rely on doing the works of the law are under a curse because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”	For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

Galatians 3:10 (NET Parallel Greek)	Galatians 3:10 (Stephanus Textus Receptus)	Galatians 3:10 (Byzantine Majority Text)
Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά	οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα	οσοι γαρ εξ εργων νομου εισιν υπο καταραν εισιν γεγραπται γαρ επικαταρατος πας ος ουκ εμμενει εν πασιν τοις γεγραμμενοις εν τω βιβλιω του νομου του ποιησαι αυτα

Galatians 3:12, 13 (NET)	Galatians 3:12, 13 (KJV)
But the law is not based on faith, but the one who does the works of the law will live by them.	And the law is not of faith: but, The man that doeth them shall live in them.

Galatians 3:12 (NET Parallel Greek)	Galatians 3:12 (Stephanus Textus Receptus)	Galatians 3:12 (Byzantine Majority Text)
ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς	ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις	ο δε νομος ουκ εστιν εκ πιστεως αλλ ο ποιησας αυτα ανθρωπος ζησεται εν αυτοις

Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”)

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

Galatians 3:13 (NET Parallel Greek)	Galatians 3:13 (Stephanus Textus Receptus)	Galatians 3:13 (Byzantine Majority Text)
Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα (ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου)	χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου	χριστος ημας εξηγορασεν εκ της καταρας του νομου γενομενος υπερ ημων καταρα γεγραπται γαρ επικαταρατος πας ο κρεμαμενος επι ξυλου

Galatians 5:7 (NET)	Galatians 5:7 (KJV)
You were running well; who prevented you from obeying the truth?	Ye did run well; who did hinder you that ye should not obey the truth?

Galatians 5:7 (NET Parallel Greek)	Galatians 5:7 (Stephanus Textus Receptus)	Galatians 5:7 (Byzantine Majority Text)
Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι	ετρεχετε καλως τις υμας ανεκοψεν τη αληθεια μη πειθεσθαι	ετρεχετε καλως τις υμας ενεκοψεν τη αληθεια μη πειθεσθαι

Galatians 5:10 (NET)	Galatians 5:10 (KJV)
I am confident in the Lord that you will accept no other view. But the one who is confusing you will pay the penalty, whoever he may be.	I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

Galatians 5:10 (NET Parallel Greek)	Galatians 5:10 (Stephanus Textus Receptus)	Galatians 5:10 (Byzantine Majority Text)
ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν ᾖ	εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η	εγω πεποιθα εις υμας εν κυριω οτι ουδεν αλλο φρονησετε ο δε ταρασσων υμας βαστασει το κριμα οστις αν η

¹ The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε (KJV: if it be).

² Romans 4:9b-12 (ESV)

³ Romans 5:17 (ESV)

⁴ Romans 5:20, 21 (ESV)

⁵ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁶ Romans 7:6b (ESV)

⁷ Romans 1:16b (ESV) Table

⁸ Philippians 2:13 (ESV) Table

⁹ Romans 7:6b (ESV)

¹⁰ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding to be made much of (NET: to be sought eagerly; KJV: to be zealously affected). The NET parallel Greek text and NA²⁸ did not.

¹¹ The NET parallel Greek text and NA²⁸ had τέκνα here, a form of τέκνον, where the Stephanus Textus Receptus and Byzantine Majority Text had τεκνια, a form of τεκνίον.

¹² The NET parallel Greek text and NA²⁸ had μέχρις here, a form of μέχρι, where the Stephanus Textus Receptus and Byzantine Majority Text had αχρις.

¹³ Galatians 5:6a (ESV)

¹⁴ Galatians 5:4b (ESV) Table

¹⁵ The NET parallel Greek text and NA²⁸ had ὅτι (“that”) following for it is written. The Stephanus Textus Receptus and Byzantine Majority Text did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had εν (KJV: in) preceding all things. The NET parallel Greek text and NA²⁸ did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ανθρωπος (KJV: man) in this clause. The NET parallel Greek text and NA²⁸ did not.

¹⁸ The NET parallel Greek text and NA²⁸ had ὅτι (NET: because) here, where the Stephanus Textus Receptus and Byzantine Majority Text had γαρ (KJV: for).

¹⁹ Galatians 5:7a (ESV)

²⁰ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐνέκοψεν here, a form of ἐγκόπτω, where the Stephanus Textus Receptus had ανεκοψεν (KJV: did hinder), a form of ἀνακόπτω.

²¹ Galatians 5:7b (ESV)

²² Galatians 5:8 (ESV)

²³ Galatians 5:9 (ESV)

²⁴ Galatians 5:10 (ESV) The NET parallel Greek text and NA²⁸ had ὅστις ἐὰν ᾖ here, where the Stephanus Textus Receptus and Byzantine Majority Text had οστις αν η (KJV: whosoever he be).

²⁵ Hebrews 8:6 (ESV) Table

²⁶ Galatians 5:1 (EXP1) Table

²⁷ Philippians 2:12b, 13 (ESV)

²⁸ Philippians 3:17 (ESV) Table

Romans, Part 91

Posted on January 13, 2019 by admin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Romans, Part 92

Back to A Monotonous Cycle Revisited, Part 2

Back to Peter and Cornelius

Back to Hannah’s Prayer, Part 1

Back to The Lost Son of Perdition, Part 1

Back to A Monotonous Cycle Revisited, Part 3

Back to Fear – Deuteronomy, Part 16

Back to The Will of God – Jesus, Part 2

Back to To Make Holy, Part 9

Back to Romans, Part 14

Back to Peter’s Second Gospel Proclamation, Part 2

Back to Westworld, Part 4

Back to The New Covenant, Part 2

Back to The Book of Life, Part 3

Back to Christianity, Part 1

Back to Christianity, Part 11

Back to Christ-Centered Preaching, Chapter 1

Back to Christ-Centered Preaching, Chapter 2

Back to Matthew 8:23-34

Back to Exploration, Part 2

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

^[2] Romans 16:17 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

^[15] Philippians 3:17 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[31] Galatians 5:24 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^[54] Romans 1:25 (NET)

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

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

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

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

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

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

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

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

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

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

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

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

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

^[64] Romans 16:18 (NET)