Exploration, Part 8

Describing the results of the freedom for which Christ has set us free,1 Paul contrasted the works of the flesh2 (τὰ ἔργα τῆς σαρκός) of your former way of life to the new life in Christ: the fruit of the Spirit3 ( καρπὸς τοῦ πνεύματος), e.g., the Spirit’s “fruit, result, outcome, product, offspring; produce, crop, harvest; advantage, gain, profit” (Galatians 5:22, 23 ESV):

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law [Table].

In the aftermath of the night I didn’t kill my wife, I turned Paul’s description of God’s love into a script that I attempted to act out. That “script” became the defining rules of conduct for my new character, the part I would play from then on forever. I didn’t recognize this as hypocrisy because I was sincerely trying to do better, and I didn’t believe the fruit of the Spirit was the Spirit’s fruit.

Though I hadn’t thought about it quite as formally as I had about Paul’s description of God’s love, I believed instinctively almost that the fruit of the Spirit was more rules for me to obey:

Thou shalt exhibit the fruit of the Spirit: Thou shalt love (See 1 Corinthians 13 for specific details). Thou shalt exhibit joy. Thou shalt live in peace. Thou shalt demonstrate patience. Thou shalt show kindness. Thou shalt demonstrate goodness. Thou shalt exhibit faithfulness. Thou shalt show gentleness. Thou shalt exhibit self-control. Against such things there is no law (e.g., such things are the law).

[Hypocrisy] “embodies a purposeful intent, which stems from a deep-seated core of evil” [e.g., the old man], the conclusion of the entry “Hypocrite” on bibleone.net online reads. The corruption of the old man’s deceitful desires includes the desire to have a righteousness of my own that comes from the law4 as well as the feeling that I am actively engaged in the pursuit of righteousness when I do so, despite the actual situation being that I was severed from Christ5 and had turned away from the kingdom of God and his righteousness6 (τὴν δικαιοσύνην αὐτοῦ; e.g., not “my own righteousness”).

There was an additional criteria to meet, however, in the conclusion of “Hypocrite” on bibleone.net online:

More than this, it suggests a determined effort to enforce a standard of conduct upon others, which conduct the enforcer knowingly and deliberately refuses to apply to himself–hence, action born of full knowledge and evil intent…It is the condition of a person who is controlled by the sin nature to the end-desire of having power over other human beings by imposing on them a set of rules, which he himself intentionally disregards.

I failed to meet that criteria (which, by the way, I don’t regard as necessary to Jesus’ intent). But it is curious. As legalistic as I was with myself, I don’t recall preaching Paul to my wife. Perhaps it is selective memory, but if I had harped on the married woman is bound by law to her husband while he is living,7 I think I would remember. My mother was bound by law (δέδεται νόμῳ) to a husband for whom she no longer felt any affection or respect, and with whom she no longer lived—my father. She was miserable. He was miserable. We all suffered to various degrees. I suppose, I didn’t actually want a wife who was bound by law to me.

It’s a shame I didn’t apply that learning to my relationship to God sooner (Matthew 7:12; John 14:15 NASB).

“Therefore, however you want people to treat you, so treat them, for this is the Law and the Prophets [Table].
“If you love Me, you will keep My commandments.

It is possible that I followed the golden rule with my wife to some extent. It didn’t occur to me to follow it with the Lord. And I didn’t hear If you love Me, you will keep My commandments as Jesus’ promise. I heard another rule: how to love Jesus.

I didn’t yet study the New Testament in Greek. Though I had begun to use a concordance to track the word usage of select Greek and Hebrew words through the Bible, I didn’t bother to learn that you will keep was τηρήσετε, a form of the verb τηρέω in the future tense and indicative mood. I didn’t yet understand that the “indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.”8 I hadn’t taken a college course in formal logic yet: I didn’t understand that my attempt to keep his commandments as rules I obeyed wouldn’t necessarily prove my love for Him, but was a logical fallacy called “affirming the consequent.”

John wrote (1 John 4:19-21 NASB):

We love,9 because He first loved us. If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot10 love God whom he has not seen. And this commandment we have from Him, that the one who loves God should love his brother also.

I didn’t know yet that the Greek word translated should love was ἀγαπᾷ, a form of ἀγαπάω in the indicative mood, another statement of fact. The commandment (τὴν ἐντολὴν) we have from him is apparently of the—And God said, “Let there be light,” and there was light11—variety. But I thought John meant that since Jesus died for my sins, I should have an emotional response that resulted in love for God and others. Or, even if I lacked that emotional response or it was too weak or inconsistent to produce that result, love was the law.

Even as I attempted to love like God by obeying rules, I continued to read the Bible in English translation. I began to wonder if, perhaps, God’s love—with which He first loved us (αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς)—was not all finished at the cross of Christ (John 14:15-26 NASB).

“If you love Me, you will keep My commandments.

And I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not behold (θεωρεῖ, a form of θεωρέω) Him or know Him, but you know Him because He abides with you, and will be in you [Table]. “I will not leave you as orphans; I will come to you. “After a little while the world will behold (θεωρεῖ, a form of θεωρέω) Me no more; but you will behold (θεωρεῖτε, another from of θεωρέω) Me; because I live, you shall live12 also. “In that day you shall know that I am in My Father, and you in Me, and I13 in you. “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him.” Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us, and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him [Table]. “He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father’s who sent Me.

“These things I have spoken to you, while abiding with you. “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you [Table].

Jesus didn’t seem to think that God’s love was finished at the cross, but would continue—not from some distant heavenly abode—but from within us. I will not leave you as orphans; I will come to you, Jesus promised after promising that his Father will give you another Helper, that He may be with you foreverthe Spirit of truth.14 And speaking of his Father’s love for the one who loves Jesus (he will keep [τηρήσει, a form of τηρέω in the future tense and indicative mood] My word), He said, We will come to him, and make Our abode with him.15

Paul wrote (1 Corinthians 6:19, 20 NASB):

Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body [Table].

The words your and you are plural. While I wouldn’t suggest that the collective body is excluded somehow, these words were penned in response to the potential and prescribed actions of an individual (1 Corinthians 6:16-18 NASB):

Or do you not know that the one who joins himself ( κολλώμενος) to a harlot is one body with her? For He says, “THE TWO WILL BECOME ONE FLESH.” But the one who joins himself ( δὲ κολλώμενος) to the Lord is one spirit with Him. Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.

Truths began to align in perspicuous form:

  1. We love, because He first loved us.16
  2. If you love [Jesus], you will keep [his] commandments.17
  3. If anyone loves Me, he will keep My word.18

Even without a college course in formal logic, statements 2 and 3 sounded like conditional promises to me. Would Jesus make even a conditional promise predicated on my weak and wavering emotions of love and gratitude?

One advantage of treating Paul’s description of God’s love as rules to obey was that it kept the depth and detail of his description of love ever before me. It seemed like an awful lot to ask of the human emotions of affection and gratitude. Another advantage was that even my laws derived from Paul’s description of God’s love functioned like the law [that] was [my] “servant whose office it was to take” me “to school,” the school of hard knocks.19 My act, based on my rules derived from Paul’s description of God’s love, wasn’t working out all that well. Though doing “incrementally better” seemed positive relative to my former actions, “incrementally better” was a very long way from the righteousness described by “my new law.”

Why didn’t I just give up? Well, I did from time to time. That didn’t seem to matter all that much. Despite my best efforts to do otherwise, I was working out my own salvation with fear and trembling, for it [was] God who [worked] in [me], both to will and to work for his good pleasure.20 And it is God who continues to work in me, both to will and to work for his good pleasure. I wasn’t entirely oblivious to his working. It just seemed so on again, off again.

I wanted his working to be on again more often than off again, but I wasn’t yet recognizing that on-again-off-again phenomena as evidence of the conflict of the new self, which in the likeness of God has been created in righteousness and holiness of the truth21 and the old self, which is being corrupted in accordance with the lusts of deceit.22 I thought it had more to do with the mercurial nature of god (e.g., the false god of my imagination). But He was working on that, too.

He made sure that I would be renewed in the spirit of [my] mind,23 providing both a hunger for, and a growing satisfaction with, his Word—the Lord Jesus Christ—through the written words of the Bible. I began to suspect that the love with which He first loved us24 meant something more than my emotional response to the Lord’s death on my behalf. But the fruit of the Spirit is love25 and walk by the Spirit26 seemed like tantalizing clues to that “something more.”

My wife had moved out. My friend John had moved in to help with expenses. I was back at the church where I had become an atheist, believing that they “were right and I was wrong.” John attended a different church. We studied the Bible individually and together.

We thought and spoke to one another in theological jargon. We knew that salvation was divided into three parts: justification, sanctification and glorification. We knew that justification and glorification were works of God in Christ, received through faith. We also “knew” that sanctification was by our own works (James 2:19-24 NASB):

You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless?27 Was not Abraham our father justified (ἐδικαιώθη, a form of δικαιόω) by works, when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,”28 and he was called the friend of God. You see that a man is justified (δικαιοῦται, another form of δικαιόω) by works, and not by faith alone [Table].

Granted, there is no mention of sanctification here, yet the principle of adding my works to faith in Jesus Christ seemed thoroughly established. And the idea that sanctification was the place where my works came into play in my salvation seemed to accord well with the teaching of two different non-Lutheran, non-Catholic churches—John’s and mine. About this time, though John remained faithful to the KJV, I switched from studying the NASB to the NIV out of deference to a mentor who was discipling me (James 2:19-24 NIV):

You believe that there is one God. Good! Even the demons believe that—and shudder.

You foolish person, do you want evidence that faith without deeds is useless? Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend. You see that a person is considered righteous by what they do and not by faith alone [Table].

Translating both ἐδικαιώθη and δικαιοῦται considered righteous sealed the deal for me. Who would be considered righteous but the one who did righteousness? And sanctification was the only part of salvation left to add my works of righteousness to faith. So, sanctification was by my works. Jesus seemed totally on board with that (Luke 18:18-24 NIV).

A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”

“Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”29

“All these I have kept30 since I was a boy,”31 he said.

When Jesus heard this,32 he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven.33 Then come, follow me.”

When he heard this, he became34 very sad, because he was very wealthy. Jesus looked at him35 and said, “How hard it is for the rich to enter36 the kingdom of God!

This exchange was a treasure trove when I searched the Bible for rules to obey. Even if I allowed that come, follow me was an allusion to faith, the ratio of my works added to my faith seemed roughly equivalent to Peter’s admonition to make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love.37 Even my Dad quoted: “pray as if everything depends on God, and work as if everything depends on you.”38

The only fly in the ointment was Paul (Galatians 5:4 NIV):

You who are trying to be justified (δικαιοῦσθε, another form of δικαιόω; “considered righteous”?) by the law have been alienated from Christ; you have fallen away from grace [Table].

Only Paul seemed uncompromising on this point. Jesus was uncompromising in what seemed like the opposite direction (Matthew 5:48 NIV):

Be perfect, therefore, as your heavenly Father is perfect [Table].

How could both statements be true? I might have given up right then and there, except that I had moments—all too brief moments—when love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control flowed into me as if from an external source. And that love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control seemed to dominate (cause?) my actions. It was on-again-off-again, more off-again than on-again at that time. But it made me wonder if the fruit of the Spirit might, perhaps, just possibly, maybe, have more to do with God than with me (but that would be cheating, wouldn’t it?).

I still thought the on-again-off-again nature of my experience of the fruit of the Spirit was due to the mercurial nature of god (e.g., the false god of my imagination), but this time I recognized that it might be in response to me. I even began to use the words—the old man and the new man—to rationalize that phenomena, though I still recognized them only as a kind of shorthand for my works before Christ and what my works should be after Christ. The almighty I decided which works were manifest. They were still my works accomplished by my will according to my obedience.

I had not yet quit my factory job to study to prepare for writing the “Tripartite Rationality Index.” I had not yet come to terms with my unexamined faith “that faith was opposed to reason as reason was opposed to faith.”39 And I had not even begun to recognize my antipathy to faith.

Yet after that amazing time [e.g., studying to write the “Tripartite Rationality Index”] I was still disgruntled. Writing this has forced me to ask myself why. The answer that comes to me is that I was not actually as open-minded as I like to remember the story. I was trying to find a rational alternative to faith (i.e., that arrived at the same conclusions but required no faith). My best effort was indistinguishable from faith. In other words, I had failed. So as the Lord and I did our postmortem on those years, I said the time was better than I had expected (recalling my parents and hitting a baseball), but that I was still inclined to wish for never having been born.40

It would be many years before I learned that, according to the Koine Greek Lexicon online, the verb of being ἔσεσθε, translated be in the phrase Be perfect, was a form of εἰμί in the future tense and indicative mood: “The indicative mood is a statement of fact or an actual occurrence from the writer’s or speaker’s perspective.” In other words, Jesus promised: “You will be perfect, therefore, as your heavenly Father is perfect [Table].”

The confusion that resulted from my experience—that I did “incrementally better” as an actor attempting to love like God by obeying rules of love as the “choices” made by my new character—is no longer an issue. Of course, an actor attempting to imitate God does “incrementally better” than one slavishly obeying the dictates of the old self, which belongs to your former manner of life and is corrupt through deceitful desires.41 Some actors are better than others. But a righteousness of one’s own achieved by obeying rules as an actor plays a part is not the righteousness of Godrevealed [in the gospel42] from faith for faith;43 it is certainly not the abundance of grace and the free gift of righteousness [that causes one to] reign in life through the one man Jesus Christ.44 Though hypocrisy is not the unforgivable sin, it is an attempt to be justified by law and a falling away from grace.45

But God’s love wasn’t finished at the cross. Jesus continued to draw us to Himself. His Holy Spirit energized John and me to study Paul’s writings in enough detail to begin to perceive the difference between God’s gift of righteousness and our own achievements of righteousness by our own efforts.

According to a note (14) in the NET, Paul quoted from Genesis 2:24 in 1 Corinthians 6:16. A table comparing the Greek of that quotation with that of the Septuagint follows.

1 Corinthians 6:16b (NET Parallel Greek)

Genesis 2:24b (Septuagint BLB) Table

Genesis 2:24b (Septuagint Elpenor)

Ἔσονται…οἱ δύο εἰς σάρκα μίαν

ἔσονται οἱ δύο εἰς σάρκα μίαν

ἔσονται οἱ δύο εἰς σάρκα μίαν

1 Corinthians 6:16b (NET)

Genesis 2:24b (NETS)

Genesis 2:24b (English Elpenor)

The two will become one flesh

the two will become one flesh

they two shall be one flesh

Tables comparing 1 John 4:19, 20; John 14:19, 20; James 2:20 and Luke 18:20-24 in the KJV and NET follow.

1 John 4:19, 20 (NET)

1 John 4:19, 20 (KJV)

We love because he loved us first. We love him, because he first loved us.

1 John 4:19 (NET Parallel Greek)

1 John 4:19 (Stephanus Textus Receptus)

1 John 4:19 (Byzantine Majority Text)

ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς ημεις αγαπωμεν αυτον οτι αυτος πρωτος ηγαπησεν ημας ημεις αγαπωμεν αυτον οτι αυτος πρωτος ηγαπησεν ημας
If anyone says “I love God” and yet hates his fellow Christian, he is a liar because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 4:20 (NET Parallel Greek)

1 John 4:20 (Stephanus Textus Receptus)

1 John 4:20 (Byzantine Majority Text)

ἐάν τις εἴπῃ ὅτι ἀγαπῶ τὸν θεὸν καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν εαν τις ειπη οτι αγαπω τον θεον και τον αδελφον αυτου μιση ψευστης εστιν ο γαρ μη αγαπων τον αδελφον αυτου ον εωρακεν τον θεον ον ουχ εωρακεν πως δυναται αγαπαν εαν τις ειπη οτι αγαπω τον θεον και τον αδελφον αυτου μιση ψευστης εστιν ο γαρ μη αγαπων τον αδελφον αυτου ον εωρακεν τον θεον ον ουχ εωρακεν πως δυναται αγαπαν

John 14:19, 20 (NET)

John 14:19, 20 (KJV)

In a little while the world will not see me any longer, but you will see me; because I live, you will live too. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

John 14:19 (NET Parallel Greek)

John 14:19 (Stephanus Textus Receptus)

John 14:19 (Byzantine Majority Text)

ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτε με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε ετι μικρον και ο κοσμος με ουκ ετι θεωρει υμεις δε θεωρειτε με οτι εγω ζω και υμεις ζησεσθε ετι μικρον και ο κοσμος με ουκετι θεωρει υμεις δε θεωρειτε με οτι εγω ζω και υμεις ζησεσθε
You will know at that time that I am in my Father and you are in me and I am in you. At that day ye shall know that I am in my Father, and ye in me, and I in you.

John 14:20 (NET Parallel Greek)

John 14:20 (Stephanus Textus Receptus)

John 14:20 (Byzantine Majority Text)

ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε |ὑμεῖς| ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ καγὼ ἐν ὑμῖν εν εκεινη τη ημερα γνωσεσθε υμεις οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν εν εκεινη τη ημερα γνωσεσθε υμεις οτι εγω εν τω πατρι μου και υμεις εν εμοι και εγω εν υμιν

James 2:20 (NET)

James 2:20 (KJV)

But would you like evidence, you empty fellow, that faith without works is useless? But wilt thou know, O vain man, that faith without works is dead?

James 2:20 (NET Parallel Greek)

James 2:20 (Stephanus Textus Receptus)

James 2:20 (Byzantine Majority Text)

Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν θελεις δε γνωναι ω ανθρωπε κενε οτι η πιστις χωρις των εργων νεκρα εστιν θελεις δε γνωναι ω ανθρωπε κενε οτι η πιστις χωρις των εργων νεκρα εστιν

Luke 18:20-24 (NET)

Luke 18:20-24 (KJV)

You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.

Luke 18:20 (NET Parallel Greek)

Luke 18:20 (Stephanus Textus Receptus)

Luke 18:20 (Byzantine Majority Text)

τὰς ἐντολὰς οἶδας· μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης τιμα τον πατερα σου και την μητερα σου τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης τιμα τον πατερα σου και την μητερα σου
The man replied, “I have wholeheartedly obeyed all these laws since my youth.” And he said, All these have I kept from my youth up.

Luke 18:21 (NET Parallel Greek)

Luke 18:21 (Stephanus Textus Receptus)

Luke 18:21 (Byzantine Majority Text)

ὁ δὲ εἶπεν· ταῦτα πάντα ἐφύλαξα ἐκ νεότητος ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου ο δε ειπεν ταυτα παντα εφυλαξαμην εκ νεοτητος μου
When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

Luke 18:22 (NET Parallel Greek)

Luke 18:22 (Stephanus Textus Receptus)

Luke 18:22 (Byzantine Majority Text)

ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι ακουσας δε ταυτα ο ιησους ειπεν αυτω ετι εν σοι λειπει παντα οσα εχεις πωλησον και διαδος πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι
But when the man heard this, he became very sad, for he was extremely wealthy. And when he heard this, he was very sorrowful: for he was very rich.

Luke 18:23 (NET Parallel Greek)

Luke 18:23 (Stephanus Textus Receptus)

Luke 18:23 (Byzantine Majority Text)

ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενήθη· ἦν γὰρ πλούσιος σφόδρα ο δε ακουσας ταυτα περιλυπος εγενετο ην γαρ πλουσιος σφοδρα ο δε ακουσας ταυτα περιλυπος εγενετο ην γαρ πλουσιος σφοδρα
When Jesus noticed this, he said, “How hard it is for the rich to enter the kingdom of God! And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

Luke 18:24 (NET Parallel Greek)

Luke 18:24 (Stephanus Textus Receptus)

Luke 18:24 (Byzantine Majority Text)

ἰδὼν δὲ αὐτὸν |ὁ| Ἰησοῦς εἶπεν· πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου ιδων δε αυτον ο ιησους περιλυπον γενομενον ειπεν πως δυσκολως οι τα χρηματα εχοντες εισελευσονται εις την βασιλειαν του θεου

1 Galatians 5:1a (ESV) Table

2 Galatians 5:19 (ESV) Table

3 Galatians 5:22 (ESV)

4 Philippians 3:9b (ESV)

5 Galatians 5:4a (ESV) Table

6 Matthew 6:33b (ESV) Table

7 Romans 7:2 (NASB)

9 The Stephanus Textus Receptus and Byzantine Majority Text had αυτον (KJV: him) following love. The NET parallel Greek text and NA28 did not.

10 The NET parallel Greek text and NA28 had the negative particle οὐ preceding δύναται, where the Stephanus Textus Receptus and Byzantine Majority Text had the interrogative adverb πως (KJV: how can).

11 Genesis 1:3 (ESV) Table

12 The NET parallel Greek text and NA28 had ζήσετε here, a form of the verb ζάω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεσθε in the middle voice.

14 John 14:16b, 17a (NASB) Table

15 John 14:23b (NASB) Table

16 1 John 4:19 (NASB)

17 John 14:15 (NASB)

18 John 14:23b (NASB) Table

20 Philippians 2:12b, 13 (ESV) Table

21 Ephesians 4:24b (NASB)

22 Ephesians 4:22b (NASB)

23 Ephesians 4:23b (NASB)

24 1 John 4:19 (NASB)

25 Galatians 5:22a (NASB)

26 Galatians 5:16a (NASB)

27 The NET parallel Greek text and NA28 had ἀργή here, a form of ἀργός, where the Stephanus Textus Receptus and Byzantine Majority Text had νεκρα (KJV: dead), a form of νεκρός.

28 See Romans, Part 18 for a table comparing the Greek of James’ quotation with that of the Septuagint.

29 The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun σου (KJV: thy) following mother. The NET parallel Greek text and NA28 did not.

30 The NET parallel Greek text and NA28 had ἐφύλαξα here, a 1st person singular form of φυλάσσω in the active voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εφυλαξαμην (KJV: have I kept) in the middle voice.

31 The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun μου following the noun νεοτητος (KJV: my youth). The NET parallel Greek text and NA28 did not.

32 The Stephanus Textus Receptus and Byzantine Majority Text had the pronoun ταυτα (KJV: these things) here. The NET parallel Greek text and NA28 did not.

33 The NET parallel Greek text and NA28 had the plural [τοῖς] οὐρανοῖς here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ουρανω.

35 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had περίλυπον γενόμενον (KJV: [that he] was very sorrowful) here. The NET parallel Greek text did not.

36 The NET parallel Greek text and NA28 had εἰσπορεύονται here, a form of εἰσπορεύομαι in the present tense and middle/passive voice, where the Stephanus Textus Receptus and Byzantine Majority Text had εισελευσονται (KJV: shall theyenter), a form of εἰσέρχομαι in the future tense and middle voice.

37 2 Peter 1:5b-7 (NIV)

41 Ephesians 4:22b (ESV) I consider as a case in point the differences between Boyd “Bible” Swan (Shia LaBeouf) in the movie Fury and any other character Shia LaBeouf has played. “LeBoeuf would say, ‘So the day after I got the job [in Fury], I joined the US National Guard. I was baptised – accepted Christ in my heart – tattooed my surrender and became a chaplain’s assistant to Captain Yates for the 41st Infantry. I spent a month living on a forward operating base.’” From “The Extreme Way Shia LeBeouf Prepared for ‘Fury’,” on TheThings online.

42 Romans 1:17a (NET)

43 Romans 1:17a (ESV)

44 Romans 5:17b (ESV)

Exploration, Part 1

Love is punishment. That’s the lesson I learned quite well from my elders. As I grew I began to recognize that they were consoling one another and exhorting one another not to compromise with the world around them, a psychological world that was preaching a different gospel. It’s difficult to believe that I never heard 1 Corinthians 13 as a child, but I don’t recall it. I know Paul’s distinction shocked me as an adult (1 Corinthians 4:21 ESV [Table]).

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

Though I realized that he probably used the phrase ἐν ράβδῳ, with a rod, hyperbolically for stern or even harsh words, I wouldn’t have distinguished those from love, because love is punishment (though I probably thought that love was a feeling that provoked one to punish the objects of one’s love).

In the introduction to these exploratory essays I simply declared “Don’t compromise with the world” a vague and open-ended application, difficult both to obey or to defend against the virtually unlimited latitude those who police such things could assume. Here, I’ll offer an example:

In my grandmother’s day, no decent Christian woman would wear lipstick. In my mother’s day, young stay-at-home housewives and mothers put on lipstick, sitting in the pew in church. In my day, young stay-at-home housewives and mothers were trained by professional make-up artists at church women’s groups how to apply their “warpaint” more effectively, because they competed deliberately and directly with their husbands’ female coworkers and secretaries.

I have no idea what goes on now. I no longer attend an upwardly mobile middle class American church. And I don’t write this to criticize three generations of women I have loved. All of us need more grace than the faith that God will punish us for our sins eventually, and more timely and pertinent direction than “Don’t compromise with the world.”

Paul wrote, what seems at first blush to be, about circumcision, a very specific compromise with the religious world of old covenant Judaism. I want to begin first with the laws of circumcision to highlight this jarring discontinuity between old and new covenants.

Masoretic Text

Septuagint

Genesis 17:9-14 (Tanakh)

Genesis 17:9-14 (NET)

Genesis 17:9-14 (NETS)

Genesis 17:9-14 (Elpenor English)

And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.

Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.

And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations.

And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.

This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.

This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.

And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised,

And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.

And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.

You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you.

And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.

Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring.

And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.

He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.

They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.

The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant.

He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.

And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’

Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.”

And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Circumcision was a prerequisite for eating the Passover.

Masoretic Text

Septuagint

Exodus 12:43-49 (Tanakh)

Exodus 12:43-49 (NET)

Exodus 12:43-49 (NETS)

Exodus 12:43-49 (Elpenor English)

And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof;

The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.

Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it.

And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.

but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.

But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it.

And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.

A sojourner and a hired servant shall not eat thereof.

A foreigner and a hired worker must not eat it.

A resident alien or hired person shall not eat of it.

A sojourner or hireling shall not eat of it.

In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.

It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it.

In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.

All the congregation of Israel shall keep it.

The whole community of Israel must observe it.

The entire congregation of the sons of Israel shall do this.

All the congregation of the children of Israel shall keep it.

And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.

“When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.

But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it.

And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’

The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”

There shall be one law for the local inhabitant and for the guest among you who has drawn near.

There shall be one law to the native, and to the proselyte coming among you.

Even a woman’s purification ritual after childbirth was synchronized to accommodate her son’s circumcision.

Masoretic Text

Septuagint

Leviticus 12:1-4 (Tanakh)

Leviticus 12:1-4 (NET)

Leviticus 12:1-4 (NETS)

Leviticus 12:1-4 (Elpenor English)

And HaShem spoke unto Moses, saying:

The Lord spoke to Moses:

And the Lord spoke to Moyses, saying:

And the Lord spoke to Moses, saying,

Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.

“Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.

Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean.

Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.

And in the eighth day the flesh of his foreskin shall be circumcised [Table].

On the eighth day the flesh of his foreskin must be circumcised.

And on the eighth day she shall circumcise the flesh of his foreskin [Table].

And on the eighth day she shall circumcise the flesh of his foreskin.

And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.

Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.

And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed.

And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

With that as background, I’ll turn to the new covenant, one of the things our beloved brother Paul also wrote to you according to the wisdom given him1that are hard to understand2 (Galatians 5:1-5 ESV).

For freedom Christ3 has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace [Table]. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

The Greek word translated freedom in the phrase For freedom was ἐλευθερίᾳ, a form of ἐλευθερία in the dative case. A translator’s note (1) in the NET reads:

Translating the dative [Τῇ ἐλευθερίᾳ] as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

So, brothers, we are not children of the slave but of the free woman.4 The slave (παιδίσκης, a form of παιδίσκη) and the free woman (τῆς ἐλευθέρας, a form of ἐλεύθερος) were Hagar and Sarah, understood allegorically as the old covenant and the new respectively (Galatians 4:21-26 ESV).

Tell me, you who desire to be under the law, do you not listen to the law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children [Table]. But the Jerusalem above is free (ἐλευθέρα, another form of ἐλεύθερος), and she is our5 mother.

Jesus had referred to this same allegory, except that from his lips it sounds less like an allegory and more like the truth; truth which explains why He called Hagar back (Genesis 16) to endure Sarai’s harsh treatment, only to be sent away with her son Ishmael at the appropriate time (Genesis 21), in order that the story Moses recorded in the Torah could be read by Paul in the Spirit, understood allegorically (ἀλληγορούμενα, a participle of ἀλληγορέω) and explained to the Galatians to accomplish the Lord’s intended purpose (John 8:31b-36 ESV):

“If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” [Table]
Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω), you will be free (ἐλεύθεροι, another form of ἐλεύθερος) indeed.”

It’s probably a good idea to pause and reflect on what has been gained here regarding the freedom of which Paul wrote: He likened it to being born of a free woman, Sarah rather than Hagar. He interpreted these women allegorically as two covenants. Hagar represented the law, the old covenant and the present Jerusalem, which is in slavery with her children. Sarah represented the Jerusalem above (ἄνω), which is free: What is born of the flesh is flesh, Jesus said to Nicodemus, and what is born of the Spirit is spirit. Do not be amazed that I said to you, ‘You must all be born from above (ἄνωθεν).’6

Jesus offered more detail concerning the slavery of the present Jerusalem and her children: everyone who practices (ποιῶν, a form of ποιέω) sin is a slave to sin. The [free of sin] son remains forever. So if the [free of sin] Son sets you free (ἐλευθερώσῃ, a form of ἐλευθερόω) [of sin], you will be free (ἐλεύθεροι, another form of ἐλεύθερος) [of sin] indeed. And Paul wrote: For freedom Christ has set us free.7

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (ἐλευθερία).8

Christ has set us free, Paul continued in his letter to the Galatians according to the ESV translation. The word order in the critical text (NET parallel Greek and NA28) is: Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν; literally, “For freedom us Christ has set free.” The placement of ἡμᾶς adds an emphasis with a flavor nearer to “For our freedom Christ has set free.” But Paul and the Holy Spirit didn’t choose ἡμῶν in the genitive case. It’s not wrong to associate the accusative pronoun ἡμᾶς with the verb ἠλευθέρωσεν, as it is found in the received text (Stephanus Textus Receptus and Byzantine Majority Text), following χριστος and preceding ἠλευθέρωσεν; literally, “Christ us has set free.” 

The Greek verb translated has setfree was ἠλευθέρωσεν, another form of ἐλευθερόω. Paul described that freedom to which Christ in his Spirit has set us free elsewhere (Romans 8:2 ESV [Table]):

For the law of the Spirit of life has set you free (ἠλευθέρωσεν, another form of ἐλευθερόω) in Christ Jesus from the law of sin and death.

Paul continued in his letter to the Galatians: stand firm therefore. The ESV translators understood the verb στήκετε as a 2nd person plural imperative form of στήκω. It is a grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon. It even makes some sense, if one assumes that Paul’s purpose was to supply those who were not standing firm with a Scriptural application to obey.

My argument is that Paul’s entire discourse in Galatians 5 calls that very assumption into question. There is another grammatically permissible way to understand στήκετε according to the Koine Greek Lexicon: as a 2nd person plural form of στήκω in the indicative mood. In other words, Paul stated a fact about those whom Christ has set free—“you stand firm”—further illustrating the nature of that freedom of which he wrote.

Paul continued: and do not submit again to a yoke of slavery. The Greek verb ἐνέχεσθε is an imperative form of ἐνέχω according to the Koine Greek Lexicon. But the ESV translation dosubmit sounds a bit too much like the active voice. Again, this makes some sense if one assumes that Paul’s purpose was to supply those who were submitting to a yoke of slavery with a Scriptural application to obey: do not submit again to a yoke of slavery. But ἐνέχεσθε is in the middle/passive voice: “subject yourselves to, load yourselves down with, hold yourselves in” or “entangle yourselves” or “involve yourselves in.”

I’ve begun to pay more attention to Greek word order as a way to grasp an author’s tone: καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε, “and not (or, cannot) again to a yoke of slavery entangle yourselves.” The phrase καὶ πάλιν means “again and again.” So, if I consider καὶ μὴ πάλιν as the phrase καὶ πάλιν split by the negative particle μὴ, I get, “you cannot again and again to a yoke of slavery entangle yourselves.” Why? Those whom Christ has set free for freedom stand firm and do not obey a yoke of slavery.

Paul chose the Greek word translated slaveryδουλείας, a form of δουλεία—elsewhere (Romans 8:15 ESV):

For you did not receive the spirit of slavery (δουλείας, a form of δουλεία) to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!”

And (Romans 8:20, 21 ESV):

For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope [Table] that the creation itself will be set free (ελευθερωθησεται, another form of ἐλευθερόω) from its bondage (δουλείας, a form of δουλεία) to corruption and obtain the freedom (ἐλευθερίαν, another form of ἐλευθερία) of the glory of the children of God.

Look: I, Paul, say to you, he continued, that if you accept circumcision, Christ will be of no advantage to you.9 The Greek words translated if you accept circumcision were ἐὰν περιτέμνησθε, a middle/passive form of the verb περιτέμνω. The translation you accept circumcision demonstrates how the ESV translators handled a middle/passive verb without any particular agenda. The Greek word translated advantage was ὠφελήσει, a form of ὠφελέω in the future tense.

Paul used another form of ὠφελέω elsewhere in a similar context (Romans 2:25 ESV).

For circumcision indeed is of value (ὠφελεῖ, another form of ὠφελέω in the present tense) if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

In all my years in locker rooms growing up, I only saw one uncircumcised male. And I didn’t grow up in a Jewish neighborhood. My mother explained that circumcision was performed today for cleanliness. In other words, a young mother can keep her infant son’s penis clean without fondling it overmuch, peeling back his tiny foreskin. My circumcision has become uncircumcision. And I’m glad. It would be terrible if Christ were of no advantage to me forever.

I testify again to every man who accepts circumcision, Paul continued, that he is obligated to keep the whole law.10 Here the Greek word translated who accepts circumcision was περιτεμνομένῳ, a middle/passive participle of the verb περιτέμνω. Paul and the Holy Spirit are giving us a good primer on middle/passive verbs in Koine Greek.

Then Paul’s discourse turned a corner as it were. His main concern was not circumcision as an act in itself. The apostle was actually concerned with the more intimate and pervasive issues of how one believes and how one obeys (Galatians 5:4 ESV [Table]).

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

I shared this essay with a brother who objected to You are severed as a translation of κατηργήθητε, a passive form of καταργέω in the aorist tense. The Koine Greek Lexicon online lists three options for the passive voice: “to be released from, to be severed from, to be removed from.” But since he brought it up, I hear You are severed as present or perfect tense, yet I’m hard-pressed to come up with a better option that would be strictly aorist. And my brother softened some as he saw ἀπὸ (from) explicitly in the text.

We know that our old self was crucified with him, Paul wrote elsewhere, in order that the body of sin might be brought to nothing (καταργηθῇ, another passive form of καταργέω, “might be released, might be severed, might be removed”), so that we would no longer be enslaved (δουλεύειν, a form of δουλεύω) to sin.11 Do we then overthrow (καταργοῦμεν, another form of καταργέω in the active voice) the law by this faith? By no means! On the contrary, we uphold the law.12

For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void (κατήργηται, another middle/passive form of καταργέω).13 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released (κατήργηται, another middle/passive form of καταργέω) from the law of marriage.14 But now we are released (κατηργήθημεν, another passive form of καταργέω) from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.15

Who are they who are severed (“released, removed”) from Christ16 and all that union with Christ entails? The circumcised? No, you who would be justified by the law: οἵτινες ἐν νόμῳ δικαιοῦσθε. The phrase would be justified is the ESV translation of δικαιοῦσθε, a middle/passive form of the verb δικαιόω. I’m tempted to strengthen the middle voice and forego the passive voice altogether here because of my own experience: “would justify yourselves.” But I must admit that would be justified is a clever word choice for δικαιοῦσθε, honoring the passive voice even as it highlights the self-righteousness of the action. So, our education in middle/passive verbs continues.

For by works of the law no human being will be justified (δικαιωθήσεται, another passive form of δικαιόω) in his sight, Paul wrote elsewhere, since through the law comes knowledge of sin.17 We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified (δικαιοῦται, another middle/passive form of δικαιόω) by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified (δικαιωθῶμεν, another passive form of δικαιόω) by faith in Christ and not by works of the law, because by works of the law no one will be justified (δικαιωθήσεται, another passive form of δικαιόω) [Table].18

In the clause you who would be justified by the law, Paul surely referred to the law delivered by God to Moses on Mount Sinai. But in Greek ἐν νόμῳ, translated by the law in the ESV, points clearly to more than the law. In Paul’s letters ἐν νόμῳ describes an alternative path to ἐν Χριστῷ; ἐν νόμῳ indicates a different way of doing righteousness from the righteousness of God ἐν Χριστῷ, that is, in Christ. [Y]ou have fallen away from grace, he wrote to any who would be justified by the law19 (Galatians 5:5 ESV).

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

The assumption that Paul’s intent was to write Scriptural applications, principles—let’s be clear—rules for obedience like some new covenant Moses, informs not only expository preaching but Bible translation as well.

Galatians 5:1

Old Covenant (ESV)

New Covenant

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

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

In the first example on the left, there is the grace of God in Jesus Christ—For freedom Christ has set us free—and two rules to obey—stand firm therefore, and do not submit again to a yoke of slavery. In the second example on the right, there is the grace of God in Jesus Christ—“For freedom us Christ has set free”—and two Gospel truths to believe, two better promises—“you stand firm” [e.g., in Christ (ἐν Χριστῷ)], “therefore you cannot again and again to a yoke of slavery entangle yourselves.” The NIV translation sounds closer to this in its translation of ἐνέχεσθε: It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.20 The verbatim translation on the right above, recast in better English, might read: “For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.”

Each of us must choose, I suppose, what translation sounds more like (Galatians 1:1-5 ESV):

Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—and all the brothers who are with me,
To the churches of Galatia:
Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father [Table], to whom be the glory forever and ever. Amen.

Here is a question intended to help one choose wisely:

Does my obedience demonstrate my goodness for my glory, or does my obedience demonstrate God’s goodness to me, working in and through me for his glory?

Here are two bonus hints from Paul, the apostle to the Gentiles (Romans 7:18 ESV; Galatians 2:19-21 NET).

For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out [Table].
For through the law I died to the law so that I may live to God. I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me. I do not set aside God’s grace, because if righteousness could come through the law (διὰ νόμου), then Christ died for nothing!

And finally here is one extra special bonus hint from Jesus the Christ (Mark 10:17, 18 ESV).

And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone.

I’ll pick this up in another essay.

Tables comparing Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Tanakh, KJV and NET, and comparing the Greek of Genesis 17:9; 17:10; 17:11; 17:12; 17:13; 17:14; Exodus 12:43; 12:44; 12:45; 12:46; 12:47; 12:48; 12:49; Leviticus 12:1; 12:2 and 12:4 in the Septuagint (BLB and Elpenor), and tables comparing Galatians 5:1 and 4:26 in the KJV and NET follow.

Genesis 17:9 (Tanakh)

Genesis 17:9 (KJV)

Genesis 17:9 (NET)

And G-d said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. Then God said to Abraham, “As for you, you must keep the covenantal requirement I am imposing on you and your descendants after you throughout their generations.

Genesis 17:9 (BLB Septuagint)

Genesis 17:9 (Elpenor Septuagint)

καὶ εἶπεν ὁ θεὸς πρὸς Αβρααμ σὺ δὲ τὴν διαθήκην μου διατηρήσεις σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν καὶ εἶπεν ὁ Θεὸς πρὸς ῾Αβραάμ· σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν

Genesis 17:9 (NETS)

Genesis 17:9 (Elpenor English)

And God said to Abraam, “Now as for you, you shall keep my covenant, you and your offspring after you throughout their generations. And God said to Abraam, Thou also shalt fully keep my covenant, thou and thy seed after thee for their generations.

Genesis 17:10 (Tanakh)

Genesis 17:10 (KJV)

Genesis 17:10 (NET)

This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. This is my requirement that you and your descendants after you must keep: Every male among you must be circumcised.

Genesis 17:10 (BLB Septuagint)

Genesis 17:10 (Elpenor Septuagint)

καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν καὶ αὕτη ἡ διαθήκη, ἣν διατηρήσεις, ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σὲ εἰς τὰς γενεὰς αὐτῶν· περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν

Genesis 17:10 (NETS)

Genesis 17:10 (Elpenor English)

And this is the covenant, which you shall keep, between me and you and between your offspring after you throughout their generations: Every male of yours shall be circumcised, And this [is] the covenant which thou shalt fully keep between me and you, and between thy seed after thee for their generations; every male of you shall be circumcised.

Genesis 17:11 (Tanakh)

Genesis 17:11 (KJV)

Genesis 17:11 (NET)

And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

Genesis 17:11 (BLB Septuagint)

Genesis 17:11 (Elpenor Septuagint)

καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν καὶ ἔσται ἐν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν

Genesis 17:11 (NETS)

Genesis 17:11 (Elpenor English)

And you shall be circumcised in the flesh of your foreskins, and it shall exist as a covenant sign between me and you. And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

Genesis 17:12 (Tanakh)

Genesis 17:12 (KJV)

Genesis 17:12 (NET)

And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Genesis 17:12 (BLB Septuagint)

Genesis 17:12 (Elpenor Septuagint)

καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος ἀπὸ παντὸς υἱοῦ ἀλλοτρίου ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν, ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος, ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου

Genesis 17:12 (NETS)

Genesis 17:12 (Elpenor English)

And a youngster of eight days shall be circumcised among you—every male—throughout your generations, the homebred of your household and the one bought with money from any son of a foreigner, who is not of your offspring. And the child of eight days [old] shall be circumcised by you, every male throughout your generations, and [the servant] born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.

Genesis 17:13 (Tanakh)

Genesis 17:13 (KJV)

Genesis 17:13 (NET)

He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. They must indeed be circumcised, whether born in your house or bought with money. The sign of my covenant will be visible in your flesh as a permanent reminder.

Genesis 17:13 (BLB Septuagint)

Genesis 17:13 (Elpenor Septuagint)

περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον περιτομῇ περιτμηθήσεται ὁ οἰκογενὴς τῆς οἰκίας σου καὶ ὁ ἀργυρώνητος, καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον

Genesis 17:13 (NETS)

Genesis 17:13 (Elpenor English)

The homebred of your household and the one bought with money shall be circumcised with circumcision, and my covenant shall be on your flesh for an everlasting covenant. He that is born in thy house, and he that is bought with money shall be surely circumcised, and my covenant shall be on your flesh for an everlasting covenant.

Genesis 17:14 (Tanakh)

Genesis 17:14 (KJV)

Genesis 17:14 (NET)

And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’ And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement.”

Genesis 17:14 (BLB Septuagint)

Genesis 17:14 (Elpenor Septuagint)

καὶ ἀπερίτμητος ἄρσην ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ὅτι τὴν διαθήκην μου διεσκέδασεν καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασε

Genesis 17:14 (NETS)

Genesis 17:14 (Elpenor English)

And as for an uncircumcised male who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be destroyed from his kin, for he has scattered my covenant.” And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.

Exodus 12:43 (Tanakh)

Exodus 12:43 (KJV)

Exodus 12:43 (NET)

And HaShem said unto Moses and Aaron: ‘This is the ordinance of the passover: there shall no alien eat thereof; And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: The Lord said to Moses and Aaron, “This is the ordinance of the Passover. No foreigner may share in eating it.

Exodus 12:43 (BLB Septuagint)

Exodus 12:43 (Elpenor Septuagint)

εἶπεν δὲ κύριος πρὸς Μωυσῆν καὶ Ααρων λέγων οὗτος ὁ νόμος τοῦ πασχα πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾽ αὐτοῦ Εἶπε δὲ Κύριος πρὸς Μωυσῆν καὶ ᾿Ααρών· οὗτος ὁ νόμος τοῦ πάσχα· πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ᾿ αὐτοῦ

Exodus 12:43 (NETS)

Exodus 12:43 (Elpenor English)

Then the Lord said to Moyses and Aaron, saying: This is the law of the pascha. No alien shall eat of it. And the Lord said to Moses and Aaron, This is the law of the passover: no stranger shall eat of it.

Exodus 12:44 (Tanakh)

Exodus 12:44 (KJV)

Exodus 12:44 (NET)

but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. But everyone’s servant who is bought for money, after you have circumcised him, may eat it.

Exodus 12:44 (BLB Septuagint)

Exodus 12:44 (Elpenor Septuagint)

καὶ πᾶν οἰκέτην τινὸς ἢ ἀργυρώνητον περιτεμεῖς αὐτόν καὶ τότε φάγεται ἀπ᾽ αὐτοῦ καὶ πάντα οἰκέτην ἢ ἀργυρώνητον περιτεμεῖς αὐτόν, καὶ τότε φάγεται ἀπ᾿ αὐτοῦ

Exodus 12:44 (NETS)

Exodus 12:44 (Elpenor English)

And any domestic of anyone or purchased slave you shall circumcise him, and then he shall eat of it. And every slave or servant bought with money– him thou shalt circumcise, and then shall he eat of it.

Exodus 12:45 (Tanakh)

Exodus 12:45 (KJV)

Exodus 12:45 (NET)

A sojourner and a hired servant shall not eat thereof. A foreigner and an hired servant shall not eat thereof. A foreigner and a hired worker must not eat it.

Exodus 12:45 (BLB Septuagint)

Exodus 12:45 (Elpenor Septuagint)

πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾽ αὐτοῦ πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾿ αὐτοῦ

Exodus 12:45 (NETS)

Exodus 12:45 (Elpenor English)

A resident alien or hired person shall not eat of it. A sojourner or hireling shall not eat of it.

Exodus 12:46 (Tanakh)

Exodus 12:46 (KJV)

Exodus 12:46 (NET)

In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof. In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. It must be eaten in one house; you must not bring any of the meat outside the house, and you must not break a bone of it.

Exodus 12:46 (BLB Septuagint)

Exodus 12:46 (Elpenor Septuagint)

ἐν οἰκίᾳ μιᾷ βρωθήσεται καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾽ αὐτοῦ ἐν οἰκίᾳ μιᾷ βρωθήσεται, καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω· καὶ ὀστοῦν οὐ συντρίψετε ἀπ᾿ αὐτοῦ

Exodus 12:46 (NETS)

Exodus 12:46 (Elpenor English)

In one house it shall be eaten; you shall not take any meat outside of the house, and you shall not break a bone of it. In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break.

Exodus 12:47 (Tanakh)

Exodus 12:47 (KJV)

Exodus 12:47 (NET)

All the congregation of Israel shall keep it. All the congregation of Israel shall keep it. The whole community of Israel must observe it.

Exodus 12:47 (BLB Septuagint)

Exodus 12:47 (Elpenor Septuagint)

πᾶσα συναγωγὴ υἱῶν Ισραηλ ποιήσει αὐτό πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ποιήσει αὐτό

Exodus 12:47 (NETS)

Exodus 12:47 (Elpenor English)

The entire congregation of the sons of Israel shall do this. All the congregation of the children of Israel shall keep it.

Exodus 12:48 (Tanakh)

Exodus 12:48 (KJV)

Exodus 12:48 (NET)

And when a stranger shall sojourn with thee, and will keep the passover to HaShem, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. “When a resident foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land—but no uncircumcised person may eat of it.

Exodus 12:48 (BLB Septuagint)

Exodus 12:48 (Elpenor Septuagint)

ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πασχα κυρίῳ περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾽ αὐτοῦ ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος ποιῆσαι τὸ πάσχα Κυρίῳ, περιτεμεῖς αὐτοῦ πᾶν ἀρσενικόν, καὶ τότε προσελεύσεται ποιῆσαι αὐτὸ καὶ ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς· πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ᾿ αὐτοῦ

Exodus 12:48 (NETS)

Exodus 12:48 (Elpenor English)

But if any guest should draw near to you to keep the pascha to the Lord, you shall circumcise every male of his, and then he shall draw near to keep it, and he shall be like a native of the land. No uncircumcised person shall eat of it. And if any proselyte shall come to you to keep the passover to the Lord, thou shalt circumcise every male of him, and then shall he approach to sacrifice it, and he shall be even as the original inhabitant of the land; no uncircumcised person shall eat of it.

Exodus 12:49 (Tanakh)

Exodus 12:49 (KJV)

Exodus 12:49 (NET)

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’ One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. The same law will apply to the person who is native-born and to the resident foreigner who lives among you.”

Exodus 12:49 (BLB Septuagint)

Exodus 12:49 (Elpenor Septuagint)

νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν

Exodus 12:49 (NETS)

Exodus 12:49 (Elpenor English)

There shall be one law for the local inhabitant and for the guest among you who has drawn near. There shall be one law to the native, and to the proselyte coming among you.

Leviticus 12:1 (Tanakh)

Leviticus 12:1 (KJV)

Leviticus 12:1 (NET)

And HaShem spoke unto Moses, saying: And the LORD spake unto Moses, saying, The Lord spoke to Moses:

Leviticus 12:1 (BLB Septuagint)

Leviticus 12:1 (Elpenor Septuagint)

καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων

Leviticus 12:1 (NETS)

Leviticus 12:1 (Elpenor Engish)

And the Lord spoke to Moyses, saying: And the Lord spoke to Moses, saying,

Leviticus 12:2 (Tanakh)

Leviticus 12:2 (KJV)

Leviticus 12:2 (NET)

Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. “Tell the Israelites, ‘When a woman produces offspring and bears a male child, she will be unclean seven days, as she is unclean during the days of her menstruation.

Leviticus 12:2 (BLB Septuagint)

Leviticus 12:2 (Elpenor Septuagint)

λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς γυνή ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς ἀκάθαρτος ἔσται λάλησον τοῖς υἱοῖς ᾿Ισραὴλ καὶ ἐρεῖς πρὸς αὐτούς· γυνή, ἥτις ἐὰν σπερματισθῇ καὶ τέκῃ ἄρσεν, καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς, ἀκάθαρτος ἔσται

Leviticus 12:2 (NETS)

Leviticus 12:2 (Elpenor Engish)

Speak to the sons of Israel, and you shall say to them: Any woman, if she is fertilized and bears a male child, shall also be unclean seven days, as at the days of the separation of her period, she shall be unclean. Speak to the children of Israel, and thou shalt say to them, Whatsoever woman shall have conceived and born a male child shall be unclean seven days, she shall be unclean according to the days of separation for her monthly courses.

Leviticus 12:4 (Tanakh)

Leviticus 12:4 (KJV)

Leviticus 12:4 (NET)

And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. Then she will remain thirty-three days in blood purity. She must not touch anything holy, and she must not enter the sanctuary until the days of her purification are fulfilled.

Leviticus 12:4 (BLB Septuagint)

Leviticus 12:4 (Elpenor Septuagint)

καὶ τριάκοντα ἡμέρας καὶ τρεῖς καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς καὶ τριάκοντα καὶ τρεῖς ἡμέρας καθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς, παντὸς ἁγίου οὐχ ἅψεται καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται, ἕως ἂν πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς

Leviticus 12:4 (NETS)

Leviticus 12:4 (Elpenor Engish)

And thirty-three days shall she remain in her unclean blood; she shall not touch anything holy or come into the holy place until the days of her purification are completed. And for thirty-three days she shall continue in her unclean blood; she shall touch nothing holy, and shall not enter the sanctuary, until the days of her purification be fulfilled.

Galatians 5:1 (NET)

Galatians 5:1 (KJV)

For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Galatians 5:1 (NET Parallel Greek)

Galatians 5:1 (Stephanus Textus Receptus)

Galatians 5:1 (Byzantine Majority Text)

Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε τη ελευθερια ουν η χριστος ημας ηλευθερωσεν στηκετε και μη παλιν ζυγω δουλειας ενεχεσθε

Galatians 4:26 (NET)

Galatians 4:26 (KJV)

But the Jerusalem above is free, and she is our mother. But Jerusalem which is above is free, which is the mother of us all.

Galatians 4:26 (NET Parallel Greek)

Galatians 4:26 (Stephanus Textus Receptus)

Galatians 4:26 (Byzantine Majority Text)

ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶν μήτηρ ἡμῶν η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων η δε ανω ιερουσαλημ ελευθερα εστιν ητις εστιν μητηρ παντων ημων

1 2 Peter 3:15b (ESV)

2 2 Peter 3:16b (ESV) Table

3 The Stephanus Textus Receptus and Byzantine Majority Text had the relative pronoun η (KJV: wherewith) preceding Christ. The NET parallel Greek text and NA28 did not.

4 Galatians 4:31 (ESV)

6 John 3:6, 7 (NET)

7 Galatians 5:1 (ESV)

8 2 Corinthians 3:17 (ESV) Table

9 Galatians 5:2 (ESV)

10 Galatians 5:3 (ESV)

11 Romans 6:6 (ESV)

12 Romans 3:31 (ESV) Table

13 Romans 4:14 (ESV)

14 Romans 7:2 (ESV)

15 Romans 7:6 (ESV)

16 I’m thinking that You are severed from Christ, you who would be justified by the law (Galatians 5:4a ESV) is a fairly self-conscious bookend to And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people (Genesis 17:14a Tanakh).

17 Romans 3:20 (ESV)

18 Galatians 2:15, 16 (ESV)

19 Galatians 5:4b (ESV) Table

20 Galatians 5:1 (NIV)