Exploration, Part 18

Posted on March 22, 2026 by admin

I want to continue hearing with faith¹ the truth of the Gospel in Paul’s letter to the Ephesians (Ephesians 3:1-6 ESV).

For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles—assuming that² you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known³ to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in⁴ other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the⁵ promise in Christ⁶ Jesus⁷ through the gospel.

The Greek is: Τούτου χάριν, For this reason. The ESV translators (along with most others) understood χάριν as an adverb here: “in favour of; on account of.” I’m assuming that choice has to do with the genitive pronoun Τούτου (rather than the accusative τοῦτον), since χάριν as a form of the noun χάρις is in the accusative case. Had Paul intended Of this grace τήν χάριν τούτου or τῆς χάριτος τούτου would have accomplished that without confusion. Still, the translators of the Catholic Public Domain Version were quite diplomatic: By reason of this grace. Paul’s Greek readers would have recognized χάριν as both an adverb and a form of the noun χάρις in the accusative case.

Be that as it may, it’s necessary to review what precedes this to understand Paul’s reason or this grace (Ephesians 2:19-22 EXP17):

So then no longer are you strangers and aliens but you are fellow-citizens of the holy and members of the household of God [Table], having been built by means of the foundation of the apostles and prophets, being the cornerstone himself, Christ Jesus, by means of whom the whole structure, being joined together, grows into a holy temple by means of the Lord [Table]. By means of whom also you are being built together into God’s dwelling-place by means of the Spirit.

Paul continued: ἐγὼ Παῦλος, I, Paul, ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ], a prisoner of Christ Jesus (literally, “the prisoner of Jesus Christ”). He used a similar self-reference later: I…a prisoner for the Lord (ἐγὼ ὁ δέσμιος ἐν κυρίῳ; NET note 1, “prisoner in the Lord,” or “I the prisoner by means of⁸ the Lord”).⁹

Reading in English only I’ve assumed these statements meant that Paul was incarcerated somewhere at the time he wrote to the Ephesian church. The translation prisoner implies punishment: There is no fear in love, but perfect love casts out fear. For fear has to do with punishment (κόλασιν, a form of κόλασις), and whoever fears has not been perfected in love.¹⁰ Another possible translation of δέσμιος is captive, a word much more attune with the language of love: I, Paul, the captive of Christ Jesus and I…the captive by means of the Lord. So, while Paul’s many incarcerations may have informed his word choice somewhat, and its usage here may even allude to those incarcerations in part, it seems prudent to keep an open mind that Paul may have intended to describe an intimate relationship with our Lord and Savior Jesus Christ; namely, as his loving and beloved captive.

Paul continued: ὑπὲρ ὑμῶν τῶν ἐθνῶν, on behalf of you Gentiles (or “for your sake, the nations”). The Lord said of Saul (aka Paul): he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel [Table]. For I will show him how much he must suffer for the sake of (ὑπὲρ) my name.¹¹

Ephesians 3:2 continued: εἴ γε, assuming that, ἠκούσατε, you have heard. The verb ἠκούσατε is a form of ἀκούω in the indicative mood, “a statement of fact.” I’m wondering if that prompted the note (2) in the NET:

If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

One might expect the verb of the protasis (“if”-clause) to be in the subjunctive mood and the apodosis (“then”-clause) to be in the indicative mood (John 12:32 ESV):

And I, when I am lifted up from the earth, will draw all people to myself.

Here the verb of the protasis (“if”-clause) ὑψωθῶ, I am lifted up (e.g., crucified), is a form of ὑψόω in the subjunctive mood. The conjunction ἐὰν was translated when, I assume, to keep the English reader from stumbling over whether Jesus was questioning at that moment if his crucifixion would actually take place. The verb of the apodosis (“then”-clause) ἑλκύσω, I…will draw, is a form of ἑλκύω in the future tense (e.g., something He will do after ὑψωθῶ becomes actual) and the indicative mood. This makes some sense: The apodosis (“then”-clause), consequent clause, becomes factual in a true conditional statement once the protasis (“if”-clause), antecedent, becomes actual. The logical argument goes something like this:

Jesus said: “If I am crucified, then I will draw all to Myself.” Jesus was crucified. Therefore He will draw all to Himself.

The note (2) in the NET indicated that the translators understood Paul to be saying: if indeed you have heard of the stewardship of God’s grace that was given to me for you,¹² then I ask you not to lose heart because of what I am suffering for you, which is your glory.¹³ The logical argument would go something like this:

If you have heard of the stewardship of God’s grace that was given to me for you, then I ask you not to lose heart because of what I am suffering for you. You have heard of the stewardship of God’s grace that was given to me for you. Therefore I ask you not to lose heart because of what I am suffering for you.

It sounds true enough on its surface, until I consider its inverse.

If you have [not] heard of the stewardship of God’s grace that was given to me for you, then I [do not] ask you not to lose heart because of what I am suffering for you. You have [not] heard of the stewardship of God’s grace that was given to me for you. Therefore I [do not] ask you not to lose heart because of what I am suffering for you.

This argument doesn’t reflect the attitude of the one who wrote: I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. So I am eager to preach the gospel to you also who are in Rome.¹⁴ The principle of charity practically demands assuming that, the ESV translation of εἴ γε, or something similar to keep Paul’s discourse more self-contained and less obtuse. He had a tendency, however, to use an indicative verb in the protasis (“if”-clause), antecedent, of a conditional statement (Galatians 5:15 ESV).

But if you bite (δάκνετε, a form of δάκνω in the indicative mood) and devour (κατεσθίετε, a form of κατεσθίω in the indicative mood) one another, watch out that you are not consumed by one another.

And here the verb ἀναλωθῆτε, you are consumed, in the apodosis (“then”-clause), consequent, is a form of ἀναλίσκω in the aorist tense and the subjunctive mood. So, the rather obvious form of the conditional statement accomplishes two things simultaneously: It affirms the truism—If you bite and devour one another, then you will be consumed by one another—even as it conveys Paul’s assessment of the Galatians’ relative position within the logical flow of that conditional statement: that they are currently biting and devouring one another though they have not yet consumed one another. And that, to the original point of the note in the NET in Ephesians, probably also indicates that Paul “assumed” most, if not all of his readers, have heard of the stewardship of God’s grace that was given to me for you.

The Greek continues: τὴν οἰκονομίαν, of the stewardship, τῆς χάριτος τοῦ θεοῦ, of God’s grace, τῆς δοθείσης, that was given, μοι, to me, εἰς ὑμᾶς, for you. While it is certainly meaningful and appropriate to translate τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, of God’s grace that was given to me for you, I wonder, in the light of the Hiphil stem in Hebrew, especially its usage in Exodus 24:12—so that you may teach them¹⁵—whether of God’s grace that was given by means of me into (or, unto) you is also appropriate.

Paul continued: [ὅτι], how, κατὰ ἀποκάλυψιν, by revelation, ἐγνωρίσθη μοι, was made known to me, τὸ μυστήριον, the mystery, καθὼς, as, προέγραψα, I have written, ἐν ὀλίγῳ, briefly. This latter clause refers back to Ephesians 2.

The Greek continues: πρὸς ὃ, which this, δύνασθε ἀναγινώσκοντες, you can read, νοῆσαι to perceive, τὴν σύνεσιν μου, my insight, ἐν τῷ μυστηρίῳ, into the mystery, τοῦ Χριστοῦ, of Christ, ὃ ἑτέραις γενεαῖς, which in other generations (or “which to other generations”), οὐκ ἐγνωρίσθη, was not made known, τοῖς υἱοῖς τῶν ἀνθρώπων, to the sons of men, ὡς νῦν ἀπεκαλύφθη, as now has been revealed, τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, to his holy apostles (or “by means of his holy apostles”), καὶ προφήταις, and prophets, ἐν πνεύματι, by the Spirit, εἶναι, This mystery is that (literally, “to become”), τὰ ἔθνη συγκληρονόμα, the Gentiles are fellow heirs (or “the nations, fellow heirs”), καὶ σύσσωμα, members of the same body (or “and of the same body”), καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ, and partakers of the promise in Christ Jesus (or “and partakers of the promise by means of Christ Jesus”), διὰ τοῦ εὐαγγελίου, through the gospel.

And Jesus came and said to them [the eleven disciples] after his crucifixion and resurrection (Matthew 28:18-20a ESV):

All authority in heaven and on earth has been given to me [Table]. Go therefore and make disciples of (μαθητεύσατε, a form of μαθητεύω) all nations (πάντα τὰ ἔθνη), baptizing them in the name of the Father and of the Son and of the Holy Spirit [Table], teaching (διδάσκοντες, a present participle of διδάσκω) them to observe all that I have commanded you [Table].

The direct object of the verb μαθητεύσατε, make disciples of, a 2^nd person plural form of μαθητεύω in the imperative mood (e.g., “you must make disciples of”) is πάντα τὰ ἔθνη (literally “all the nations”) in the accusative case. This is an ambitious project, sometimes called replacement theology: “the Christian Church has fully and permanently replaced Israel in God’s plan.” If one means that he might create in himself one new man (ἕνα καινὸν ἄνθρωπον) in place of the two, so making peace [Table], and might reconcile us both to God in one body through the cross, thereby killing the hostility¹⁶ by the term Christian Church, the idea is not without merit, apart from being a singularly catty, if not an altogether anti-Jewish, way for a former Gentile to express the revelation of this mystery.

The only true replacement theology is that your old self (τὸν παλαιὸν ἄνθρωπον; “the old human”), which belongs to your former manner of life and is corrupt through deceitful desires,¹⁷ is replaced by the new self (τὸν καινὸν ἄνθρωπον; “the new human”), created after the likeness of God in true righteousness and holiness.¹⁸ As Paul (circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless [Table]¹⁹) wrote (Galatians 2:20 EXP11):

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

The truth to be hearing with faith²⁰ is ( Ephesians 3:1-6 EXP18):

By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations—assuming that you have heard of the stewardship of God’s grace that was given to me for you (and by means of me unto you), how by revelation was made known to me the mystery, as I have written briefly, (which this you can read to perceive my insight into the mystery), which to other generations was not made known to the sons of men as now has been revealed by means of his holy apostles and prophets by the Spirit—to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel.

So, I’m understanding verse 6 as the conclusion of Paul’s introduction of his purpose as the captive of Christ Jesus: By reason of this grace I, Paul, the captive of Christ Jesus for your sake, the nations, to become the nations, fellow heirs and of the same body and partakers of the promise by means of Christ Jesus through the gospel. And behold, Jesus promised, I am with you always, to the end of the age.²¹

Tables comparing Ephesians 3:2, 3 and 3:5, 6 in the KJV and NET follow.

Ephesians 3:2, 3 (NET)	Ephesians 3:2, 3 (KJV)
if indeed you have heard of the stewardship of God’s grace that was given to me for you,	If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Ephesians 3:2 (NET Parallel Greek)	Ephesians 3:2 (Stephanus Textus Receptus)	Ephesians 3:2 (Byzantine Majority Text)
εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας	ειγε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας

that by revelation the mystery was made known to me, as I wrote before briefly.

How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

Ephesians 3:3 (NET Parallel Greek)	Ephesians 3:3 (Stephanus Textus Receptus)	Ephesians 3:3 (Byzantine Majority Text)
[ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ	οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω	οτι κατα αποκαλυψιν εγνωρισεν μοι το μυστηριον καθως προεγραψα εν ολιγω

Ephesians 3:5, 6 (NET)	Ephesians 3:5, 6 (KJV)
(which was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit),	Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

Ephesians 3:5 (NET Parallel Greek)	Ephesians 3:5 (Stephanus Textus Receptus)	Ephesians 3:5 (Byzantine Majority Text)
ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι	ο εν ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι	ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι

namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:6 (NET Parallel Greek)	Ephesians 3:6 (Stephanus Textus Receptus)	Ephesians 3:6 (Byzantine Majority Text)
εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου	ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου	ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας αυτου εν τω χριστω δια του ευαγγελιου

Exploration, Part 19

Back to Exploration, Part 20

Back to Who is a Christian? Part 1

¹ Galatians 3:2b (ESV)

² The NET parallel Greek text and NA²⁸ had εἴ γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειγε.

³ The NET parallel Greek text and NA²⁸ had ἐγνωρίσθη here, a 3^rd person singular form of γνωρίζω in the passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εγνωρισεν (KJV: he made known) in the active voice.

⁴ The Stephanus Textus Receptus had εν here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

⁵ The Stephanus Textus Receptus and Byzantine Majority Text had αυτου (KJV: his) here. The NET parallel Greek text and NA²⁸ did not.

⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding Christ. The NET parallel Greek text and NA²⁸ did not.

⁷ The NET parallel Greek text and NA²⁸ had Ἰησοῦ following Christ. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁸ “The dative is the case of the indirect object, or may also indicate the means by which something is done.” From Noun Cases: Dative Case, GREEK NOUNS (Shorter Definitions) on Resources for Learning New Testament Greek online. The noun κυρίῳ is a form of κύριος in the dative case.

⁹ Ephesians 4:1a (ESV)

¹⁰ 1 John 4:18 (ESV)

¹¹ Acts 9:15, 16 (ESV)

¹² Ephesians 3:2 (NET)

¹³ Ephesians 3:13b (NET) Table

¹⁴ Romans 1:14, 15 (ESV)

¹⁵ Exodus 24:12b (NET) Table

¹⁶ Ephesians 2:15b, 16 (ESV)

¹⁷ Ephesians 4:22b (ESV)

¹⁸ Ephesians 4:24b (ESV)

¹⁹ Philippians 3:5, 6 (ESV)

²⁰ Galatians 3:2b (ESV)

²¹ Matthew 28:20b (ESV) Table

Romans, Part 1

Posted on July 22, 2012 by admin

Paul wrote to the believers in Rome before he had been there to see them (Romans 1:13-17 NET).

I do not want you to be unaware, brothers and sisters, that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish. Thus I am eager also to preach the gospel to you who are in Rome. For I am not ashamed of the gospel,¹ for it is God’s power (δύναμις) for salvation to everyone who believes (πιστεύοντι, a form of πιστεύω), to the Jew first and also to the Greek. For the righteousness (δικαιοσύνη) of God is revealed (ἀποκαλύπτεται, a form of ἀποκαλύπτω) in the gospel from faith (πίστεως, a form of πίστις) to faith (πίστιν, another form of πίστις), just as it is written, “The righteous (δίκαιος) by faith (πίστεως, a form of πίστις) will live.”

Paul listed two reasons why he was not ashamed of the Gospel.

I am not ashamed of the gospel…
#1	…it is God’s power for salvation to everyone who believes…
#2	…the righteousness of God is revealed in the gospel from faith to faith…

And again Paul quoted from the Septuagint.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

The righteous by faith will live

Romans 1:17b (NET)

ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

Habakkuk 2:4b

ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται

Romans 1:17b

The difference between the Septuagint and the Greek text used to translate the NET is the single word μοῦ. In other words the Septuagint was even clearer in the sense that it read my faith (or faithfulness), as spoken by God: “The righteous by my faithfulness will live.” The contemporary Hebrew translation of Habakkuk 2:4 in the NET reads: the person of integrity will live because of his faithfulness. Not surprisingly that sounds like one who by his own effort keeps the law.

As I begin to contrast Romans and 1 Corinthians I’m not suggesting that Paul was ashamed of the Gospel in Corinth. On the contrary he clearly stated one of the reasons he was not ashamed of the Gospel when he wrote to the Corinthians: the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power (δύναμις) of God.² I must contrast these two letters to overcome my own bias that Romans is the Gospel in theory and 1 Corinthians is the Gospel in practice; or, even worse, that Romans is the sales pitch and 1 Corinthians is what happens if one is foolish enough to take the sales pitch seriously.

Even as I began to hear, even as I began to want to hear, Romans as crazy, hopeful things—alarming-could-they-possibly-be-true-I’ve-never-heard-anything-like-these-things-in-my-life things—after I finished reading Romans I turned to 1 Corinthians. Whatever I thought I learned in Romans was largely undone there. However hopeful I became reading Romans, 1 Corinthians sobered me up and encouraged me to maintain my faith in my efforts to keep the law, even after the law became my paraphrase of Paul’s definition of God’s love. The discovery that Paul’s letter to the Romans was probably written after 1 Corinthians was a watershed moment for me.

So, while Paul stated one of the reasons he was not ashamed of the Gospel in 1 Corinthians, I want to examine it in its context (1 Corinthians 1:18-25 NET).

For the message (λόγος) about the cross is foolishness (μωρία) to those who are perishing, but to us who are being saved it is the power (δύναμις) of God. For it is written, “I will destroy the wisdom (σοφίαν, a form of σοφία) of the wise (σοφῶν, a form of σοφός), and I will thwart the cleverness (σύνεσιν, a form of σύνεσις) of the intelligent (συνετῶν, a form of συνετός).” Where is the wise (σοφός) man? Where is the expert in the Mosaic law? Where is the debater (συζητητὴς) of this age? Has God not made the wisdom (σοφίαν, a form of σοφία) of the³ world foolish (ἐμώρανεν, a form of μωραίνω)? For since in the wisdom (σοφίᾳ) of God the world by its wisdom (σοφίας, another form of σοφία) did not know God, God was pleased to save those who believe (πιστεύοντας, a form of πιστεύω) by the foolishness (μωρίας, a form of μωρία) of preaching (κηρύγματος, a form of κήρυγμα). For Jews demand miraculous signs⁴ and Greeks ask for wisdom (σοφίαν, a form of σοφία), but we preach (κηρύσσομεν, a form of κηρύσσω) about a crucified Christ, a stumbling block (σκάνδαλον) to Jews and foolishness (μωρίαν, another form of μωρία) to Gentiles.⁵ But to those who are called, both Jews and Greeks, Christ is the power (δύναμιν, a form of δύναμις) of God and the wisdom (σοφίαν, a form of σοφία) of God. For the foolishness (μωρὸν, a form of μωρός) of God is wiser (σοφώτερον, a form of σοφώτερος) than human wisdom, and the weakness of God is⁶ stronger than human strength.

There is a defensiveness here that seems entirely unnecessary, particularly calling the proclamation of the Gospel the foolishness of preaching. The σύνεσιν (a form of σύνεσις), the συνετῶν (a form of συνετός), the σοφός and the συζητητὴς (a form of συζητητής) lead my thoughts back to Athens, and persuade me that his address before the Areopagus meant more to Paul than Luke’s flippant comment⁷ about the Athenians would suggest. At a minimum 1 Corinthians was written two years after that event, yet the tension of that confrontation in Paul’s writing is as fresh as if it just happened. None of this is to say that I think anything above is untrue, just that that truth is presented defensively.

Saul was no slouch intellectually. Add the mind of Christ to that and Paul was formidable beyond reckoning as a συζητητὴς (debater). There was never any reason for him to feel defensive around those with a philosophical bent to their minds, unless his own confidence was shaken somehow. It leads me to suspect that though Paul continued faithfully, though he went through the motions, at this particular moment he didn’t have a fully satisfying handle on things. Consider by way of comparison the confidence that emanates from the similar opening of Romans.

I am a debtor (ὀφειλέτης) both to the Greeks and to the barbarians, both to the wise (σοφοῖς, another form of σοφός) and to the foolish (ἀνοήτοις, a form of ἀνόητος). Thus I am eager (πρόθυμον, a form of πρόθυμος) also to preach the gospel (εὐαγγελίσασθαι, a form of εὐαγγελίζω) to you who are in Rome.⁸ I don’t care if you are a Greek, a barbarian, wise or foolish, Paul wrote, I owe you the Gospel, the whole Gospel and nothing but the Gospel. And I’m ready, willing and able to proclaim it to you. All hint of prejudice is gone. I can’t discern, for instance, whether Paul thought of the Romans as wise or foolish. There is no hint of defensiveness except perhaps the perceived need to say (Romans 1:16, 17 NET):

For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”

As a matter of completeness Paul’s Old Testament quotation follows.

Paul (NET)

Blue Letter Bible (Septuagint)

NET Bible (Greek parallel text)

I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.

1 Corinthians 1:19 (NET)

ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω

Isaiah 29:14b

απολω την σοφιαν των σοφων και την συνεσιν των συνετων αθετησω

1 Corinthians 1:19

Apparently, Paul substituted a stronger word αθετησω (I will thwart, I will set aside) for κρύψω (I will hide) in the Septuagint. The NET translation of the Hebrew is, Wise men will have nothing to say, the sages will have no explanations.⁹ But a footnote alerts the reader that the Hebrew is: “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

Addendum: November 2, 2019
Tables comparing Habakkuk 2:4 and Isaiah 29:14 in the Tanakh, KJV and NET, and tables comparing the Greek of Habakkuk 2:4 and Isaiah 29:14 in the Septuagint (BLB and Elpenor), and tables of Romans 1:16; 1 Corinthians 1:20; 1:22, 23 and 1:25 comparing the NET and KJV follow.

Habakkuk 2:4 (Tanakh)	Habakkuk 2:4 (KJV)	Habakkuk 2:4 (NET)
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.	Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.	Look, the one whose desires are not upright will faint from exhaustion, but the person of integrity will live because of his faithfulness.

Habakkuk 2:4 (Septuagint BLB)	Habakkuk 2:4 (Septuagint Elpenor)
ἐὰν ὑποστείληται οὐκ εὐδοκεῗ ἡ ψυχή μου ἐν αὐτῷ ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ· ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Habakkuk 2:4 (NETS)	Habakkuk 2:4 (English Elpenor)
If it draws back, my soul is not pleased in it. But the just shall live by my faith.	If he should draw back, my soul has no pleasure in him: but the just shall live by my faith.

Isaiah 29:14 (Tanakh)	Isaiah 29:14 (KJV)	Isaiah 29:14 (NET)
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.	Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.	Therefore I will again do an amazing thing for these people—an absolutely extraordinary deed. Wise men will have nothing to say, the sages will have no explanations.”

Isaiah 29:14 (Septuagint BLB)	Isaiah 29:14 (Septuagint Elpenor)
διὰ τοῦτο ἰδοὺ ἐγὼ προσθήσω τοῦ μεταθεῗναι τὸν λαὸν τοῦτον καὶ μεταθήσω αὐτοὺς καὶ ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω	διὰ τοῦτο ἰδοὺ ἐγὼ προσθήσω τοῦ μετατεθῆναι τὸν λαὸν τοῦτον καὶ μεταθήσω αὐτοὺς καὶ ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω
Isaiah 29:14 (NETS)	Isaiah 29:14 (English Elpenor)
Therefore look, I will proceed to remove this people. I will remove them and destroy the wisdom of the wise, and the discernment of the discerning I will hide.	Therefore behold I will proceed to remove this people, and I will remove them: and I will destroy the wisdom of the wise, and will hide the understanding of the prudent.

Romans 1:16 (NET)	Romans 1:16 (KJV)
For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.	For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε \|πρῶτον\| καὶ ῞Ελληνι	ου γαρ επαισχυνομαι το ευαγγελιον του χριστου δυναμις γαρ θεου εστιν εις σωτηριαν παντι τω πιστευοντι ιουδαιω τε πρωτον και ελληνι	ου γαρ επαισχυνομαι το ευαγγελιον του χριστου δυναμις γαρ θεου εστιν εις σωτηριαν παντι τω πιστευοντι ιουδαιω τε πρωτον και ελληνι

1 Corinthians 1:20 (NET)	1 Corinthians 1:20 (KJV)
Where is the wise man? Where is the expert in the Mosaic law? Where is the debater of this age? Has God not made the wisdom of the world foolish?	Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου	που σοφος που γραμματευς που συζητητης του αιωνος τουτου ουχι εμωρανεν ο θεος την σοφιαν του κοσμου τουτου	που σοφος που γραμματευς που συζητητης του αιωνος τουτου ουχι εμωρανεν ο θεος την σοφιαν του κοσμου τουτου

1 Corinthians 1:22, 23 (NET)	1 Corinthians 1:22, 23 (KJV)
For Jews demand miraculous signs and Greeks ask for wisdom,	For the Jews require a sign, and the Greeks seek after wisdom:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ ῞Ελληνες σοφίαν ζητοῦσιν	επειδη και ιουδαιοι σημειον αιτουσιν και ελληνες σοφιαν ζητουσιν	επειδη και ιουδαιοι σημειον αιτουσιν και ελληνες σοφιαν ζητουσιν

but we preach about a crucified Christ, a stumbling block to Jews and foolishness to Gentiles.

But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσιν δὲ μωρίαν	ημεις δε κηρυσσομεν χριστον εσταυρωμενον ιουδαιοις μεν σκανδαλον ελλησιν δε μωριαν	ημεις δε κηρυσσομεν χριστον εσταυρωμενον ιουδαιοις μεν σκανδαλον ελλησιν δε μωριαν

1 Corinthians 1:25 (NET)	1 Corinthians 1:25 (KJV)
For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.	Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶν καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων	οτι το μωρον του θεου σοφωτερον των ανθρωπων εστιν και το ασθενες του θεου ισχυροτερον των ανθρωπων εστιν	οτι το μωρον του θεου σοφωτερον των ανθρωπων εστιν και το ασθενες του θεου ισχυροτερον των ανθρωπων εστιν