Exploration, Part 2

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 3rd 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 promisestherefore 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

δὲ δίκαιος ἐκ πίστεώς μου ζήσεται

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)

ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς

ποιήσετε αὐτά ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῗς

ποιήσετε αὐτά, 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 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 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)

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.

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)

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 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

Peter’s Way?

Matthew, Mark, Luke, John, James, Jude and the writer of Hebrews managed to expound on the Gospel without recourse to Areté (ἀρέτη),1 Greek virtue.  Paul used it once in a way that seems to question its existence or value: Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue (ἀρέτη) and if there is anything praiseworthy—meditate on these things.2  But Peter commanded me to add ἀρετήν (a form of ἀρέτη) to faith (πίστει, a form of πίστις): giving all diligence, add to your faith virtue.3

“There is a tale that Arete (Virtue) dwells on unclimable rocks and close to the gods tends a holy place; she may not be seen by the eyes of all mortals, but only by him on whom distressing sweat comes from within, the one who reaches the peak of manliness.”4  In other words, Areté (ἀρέτη) is Gerard Butler as King Leonidas in the movie “300,” straining, leaping, crawling, clawing, dragging himself by brute strength up a sheer cliff face to reach an oracle.  That Peter had this imagery of a slow, painful ascent in mind is obvious (2 Peter 1:5-7 NKJV):

But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love.

And if such a manly man may imagine virtue at the pinnacle of his arduous climb as something like King Leonidas found in the movie—a beautiful, half-naked woman, writhing in ecstasy—that’s all for the better.  Peter’s letters, the only ones preserved in the New Testament, were addressed to people temporarily residing abroad,5 presumably in the churches founded by Paul, probably after Paul’s execution in Rome.  I don’t really believe that Peter held any ill will toward Paul or his teaching.  I believe that Peter was Peter, “Ready! Fire! Aim!”  A fisherman by trade, Peter was ready to take on soldiers in the garden the night Jesus was arrested.6  But I do want to compare and contrast Paul’s and Peter’s How-To writings, because Peter’s writing spoke to me long before Paul’s made any sense at all.

At the time I was ready to believe Jesus again I was more than willing to make every effort to add to [my] faith excellence.7  Excellence is a contemporary attempt to rekindle some Greek fire in Areté (ἀρέτη), since virtue has become an old scold.  I set out, discounting the Gospel as something I’d already tried and found wanting, to obey the law, excellently, virtuously.  And I saw my efforts as the only sure way of escaping the worldly8 corruption that is produced by evil desire (ἐπιθυμίᾳ, a form of ἐπιθυμία).9  After I escaped the worldly corruption produced by evil desire by making every effort to keep the law, then I may become [a partaker] of the divine nature.10  But that wasn’t what Peter said, not really.  Or if it is was, it wasn’t exactly what he meant.

Peter’s point was that God’s divine power (δυνάμεως, a form of δύναμις) has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence (ἀρετῇ, another form of ἀρέτη).11  For I am not ashamed of the gospel, Paul wrote, for it is God’s power (δύναμις) for salvation to everyone who believes.12

Through these things, Peter continued, [through God’s divine power that has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence] he has bestowed on us his precious and most magnificent promises (ἐπαγγέλματα, a form of ἐπάγγελμα).13  Abraham, according to Paul, did not waver in unbelief about the promise (ἐπαγγελίαν, a form of ἐπαγγελία) of God but was strengthened in faith, giving glory to God.  He was fully convinced that what God promised (ἐπήγγελται, a form of ἐπαγγέλλω) he was also able to do.14

Peter continued, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire.15  To become partakers of the divine nature by believing what was promised sounds exactly like Paul, but only after escaping the worldly corruption that is produced by evil desire?  The translators of the American Standard Version rendered it, having escaped from the corruption that is in that world by lust.16  This, according to Paul, was achieved by God sending his own Son in the likeness of sinful flesh.17  Or do you not know that as many as were baptized into Christ Jesus were baptized into his death?18  Paul continued, our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.19

The translators of the New International Version rendered Peter’s explanation, so that through [his very great and precious promises] you may participate in the divine nature and [emphasis added] escape the corruption in the world caused by evil desires.20  But a note (20) in the NET justifies the translation after escaping as follows: “The aorist participle ἀποφυγόντες (apophugontes) is often taken as attendant circumstance to the preceding verb γένησθε (genesthse). As such, the sense is ‘that you might become partakers…and might escape…’ However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (‘that you might become partakers…and [thereby] escape…’). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.”

Reading this makes me wonder, did a fisherman who could change from first person plural to second person plural in mid-thought (he has bestowed on us…so that…you) know this subtle nuance of the Greek language?  The alternative—that Peter actually meant to say that God had bestowed his precious and most magnificent promises on Apostles only (or Jews only), so that the laity (or Gentiles) may become partakers of the divine nature, after making every effort to escape the worldly corruption that is produced by evil desire—seems untenable to me given his opening salutation.  From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness (δικαιοσύνῃ, a form of δικαιοσύνη) of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours.  May grace and peace be lavished on you as you grow in the rich knowledge of God and of Jesus our Lord!21

If, however, I accept that Peter was not the writer, not the literary man or learned man, that Paul was, I can make some sense of this.  The Areté (ἀρέτη) Peter wanted me to add to my faith was nothing less than the Areté (ἀρέτη) of the one who called us by his own glory and excellence (ἀρετῇ, a form of ἀρέτη) who by his divine power has bestowed on us everything necessary for life and godliness.22  Even the rabbis who translated the Septuagint used ἀρέτη for God’s virtue as Peter alluded to Isaiah 43:21: you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues (ἀρετὰς, another form of ἀρέτη) of the one who called you out of darkness into his marvelous light.23

NET

Blue Letter Bible (Septuagint)

NET   Bible (Greek parallel text)

…you may proclaim the virtues

1 Peter 2:9 (NET)

τὰς ἀρετάς μου διηγεῖσθαι

Isaiah   43:21

τὰς ἀρετὰς ἐξαγγείλητε

1 Peter 2:9

Peter changed the word from διηγεῖσθαι24 to ἐξαγγείλητε, something more than mere telling.  It is only used once in the Bible, but is a compound of two words that would literally be from an angel (messenger).  It was translated show forth in the KJV.  [Addendum 5/23/2024: According to the Koine Greek Lexicon online διηγεῖσθαι is a form of διηγέομαι, “to set out in detail, fully describe, show; to explain, report; to narrate, tell, relate fully, declare, recite, proclaim,” while ἐξαγγείλητε is a form of ἐξαγγέλλω, “to proclaim, report, tell out, make known; to give public, vocal expression to.”] It seems that ἀρέτη (ἀρετάς above) served the same function for Peter that δικαιοσύνη served for Paul: But now apart from the law the righteousness (δικαιοσύνη) of God (which is attested by the law and the prophets) has been disclosed – namely, the righteousness (δικαιοσύνη) of God through the faithfulness of Jesus Christ for all who believe [Table].25

There are really only two ways for me to add virtue or moral excellence to my faith.  I can trust in Christ, relying on the credited righteousness of God through the fruit of the Holy Spirit, or I can strive to keep the law, relying on myself.  Had I like Saul achieved the status of blameless according to the righteousness stipulated in the law,26 I still wouldn’t have qualified as a Pharisee.  And Jesus said, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.27 Though the love that fulfills the law, the credited righteousness of God by the fruit of his Spirit, seems a long way off from Areté (ἀρέτη) in Peter’s arduous climb, it is an appropriate distance between self-acquired blamelessness according to the righteousness stipulated in the law and the righteousness of God.  Of course, I didn’t see it this way before I grasped what Paul was saying in Romans.

I thought I was trusting Christ and striving to keep the law, even that by striving to keep the law I was trusting Christ, as I misunderstood James, Show me your faith without works and I will show you faith by MY WORKS.28  I added the emphasis here to indicate how full of the pride of life29 I was.  Thankfully, I can’t satisfy my God-given hunger and thirst for righteousness30 by striving to keep rules.  And I also thank God that Jesus made a special appearance to call a wayward Pharisee named Saul, transformed him into Paul the Apostle, and gave him the words that make up the bulk of the Gospel commentary in the New Testament.

 

Addendum: May 23, 2024
Tables comparing Isaiah 43:21 in the Tanakh, KJV and NET, and comparing the Greek of Isaiah 43:21 in the Septuagint (BLB and Elpenor), and tables comparing 2 Peter 1:4 and 1:3 in the NET and KJV follow.

Isaiah 43:21 (Tanakh)

Isaiah 43:21 (KJV)

Isaiah 43:21 (NET)

This people have I formed for myself; they shall shew forth my praise. This people have I formed for myself; they shall shew forth my praise. the people whom I formed for myself, so they might praise me.

Isaiah 43:21 (Septuagint BLB)

Isaiah 43:21 (Septuagint Elpenor)

λαόν μου ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι λαόν μου, ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσθαι

Isaiah 43:21 (NETS)

Isaiah 43:21 (English Elpenor)

my people whom I have acquired to set forth my excellences. my people whom I have preserved to tell forth my praises.

2 Peter 1:4 (NET)

2 Peter 1:4 (KJV)

Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

2 Peter 1:4 (NET Parallel Greek)

2 Peter 1:4 (Stephanus Textus Receptus)

2 Peter 1:4 (Byzantine Majority Text)

δι᾿ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς δι ων τα μεγιστα ημιν και τιμια επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας δι ων τα τιμια ημιν και μεγιστα επαγγελματα δεδωρηται ινα δια τουτων γενησθε θειας κοινωνοι φυσεως αποφυγοντες της εν κοσμω εν επιθυμια φθορας

2 Peter 1:3 (NET)

2 Peter 1:3 (KJV)

I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

2 Peter 1:3 (NET Parallel Greek)

2 Peter 1:3 (Stephanus Textus Receptus)

2 Peter 1:3 (Byzantine Majority Text)

Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς |ἰδίᾳ δόξῃ| καὶ |ἀρετῇ| ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης ως παντα ημιν της θειας δυναμεως αυτου τα προς ζωην και ευσεβειαν δεδωρημενης δια της επιγνωσεως του καλεσαντος ημας δια δοξης και αρετης

1 Addendum: May 22, 2019
The Greek word ἀρέτη was used in the Septuagint. In an article titled “Are There Traces of Greek Philosophy in the Septuagint?” [The Jewish Quarterly Review Vol. 2, No. 3 (Apr., 1890), pp. 205-222] J. Freudenthal wrote:

“Aρέτη, as is well known, originally signifies man’s power and capacity; hence the term serves to denote all bodily and mental excellences, and, though more rarely, their effects or ‘great achievements,’ or the ‘glory,’ or ‘fame’ acquired in consequence…In philosophical language these usages fall into the background, and the abstract sense of ‘virtue’ preponderates. But it is precisely this ethical meaning, which afterwards became universal, that is never found in the Septuagint.”

Mr. Freudenthal wrote that ἀρέτη was only used in the Septuagint “in the sense of ‘praise,’ ‘glory,’ ‘honour,’ ‘excellence,’ ‘quality worthy of honour.’”  He offered the following examples:

Reference

NET Parallel Hebrew Chabad.org Tanakh NET Septuagint (BLB)

Septuagint (Elpenor)

Isaiah 42:8 ותהלתי (tehillâh) וּתְהִלָּתִ֖י praise praise ἀρετάς ἀρετάς
Isaiah 42:12 ותהלתו (tehillâh) וּתְהִלָּת֖וֹ praise praise his deeds ἀρετὰς ἀρετὰς
Zechariah 6:13 הוד (hôd) ה֔וֹד the glory splendor ἀρετὴν ἀρετὴν
Isaiah 43:21 תהלתי (tehillâh) תְּהִלָּתִ֖י praise praise ἀρετάς ἀρετάς
Isaiah 63:7 תהלת (tehillâh) תְּהִלּ֣וֹת praises praiseworthy deeds ἀρετὰς ἀρετὰς

It is worth considering whether Peter meant praise rather than excellence or the virtue of Greek philosophy.  Mr. Freudenthal, however, wrote: “Only in one passage does the word seem used in the philosophical sense, viz. : in 2 Pet. i. 5…”

2 Philippians 4:8 (NKJV)

4 Simonides, Fragment 579 (trans. Campbell, Vol. Greek Lyric III) (Greek lyric C6th to 5th B.C.)  ARETE PERSONIFICATION OF VIRTUE

7 2 Peter 1:5a (NET)

8 The NET parallel Greek text and NA28 had the article τῷ preceding worldly. The Stephanus Textus Receptus and Byzantine Majority Text did not.

9 2 Peter 1:4b (NET)

10 2 Peter 1:4a (NET)

11 2 Peter 1:3 (NET) The NET parallel Greek text and NA28 had |ἰδίᾳ δόξῃ| καὶ |ἀρετῇ| here, where the Stephanus Textus Receptus and Byzantine Majority Text had δια δοξης και αρετης (KJV: to glory and virtue).

12 Romans 1:16 (NET) Table

13 2 Peter 1:4a (NET)

14 Romans 4:20, 21 (NET)

15 2 Peter 1:4b (NET)

16 2 Peter 1:4b (ASV)  A note 21 in the NET acknowledges that the Greek is, “the corruption in the world (in/because of) lust.”

17 Romans 8:3 (NET)

18 Romans 6:3 (NET)

19 Romans 6:6 (NET)

20 2 Peter 1:4b (NIV)

21 2 Peter 1:1, 2 (NET)

22 2 Peter 1:3 (NET)

23 1 Peter 2:9 (NET)

25 Romans 3:21, 22 (NET)

26 Philippians 3:6b (NET) Table

27 Matthew 5:20 (NET)

28 James 2:18b (NET) Table