Exploration, Part 11

Posted on May 8, 2025 by admin

Paul had asked foolish Galatians to consider: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?¹ He continued describing the fruit (result) of the Spirit (Galatians 5:25-6:5 ESV).

If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another.

Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ [Table]. For if anyone thinks he is something, when he is nothing, he deceives himself. But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. For each will have to bear his own load.

Since we live by the Spirit

The Greek is: Εἰ, If (or, “Since”), ζῶμεν, we live, πνεύματι, by the Spirit. The Greek word ζῶμεν, a form of ζάω, could be understood in the indicative mood, as “a statement of fact,” or in the subjunctive mood, as an action that “will possibly happen, depending on certain objective factors or circumstances.” The translation we live, rather than we may live, acknowledges the indicative mood. Paul had written of himself (Galatians 2:19 ESV):

For through the law I died to the law, so that I might live to God.

Here the Greek was: ἐγὼ γὰρ, For I, διὰ νόμου, through the law, νόμῳ, to the law (or, “by means of the law”), ἀπέθανον, died, ἵνα, so that, θεῷ, to God (or, “by means of God”), ζήσω, I might live. Here ζήσω, another form of ζάω, was in the subjunctive mood, though the conjunction ἵνα indicates that it is part of a result clause.

…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.²

In this instance “another stated action” was “I through the law by means of the law died” ἀπέθανον, a form of ἀποθνήσκω. Was this a unique and special achievement of Paul’s? Likewise, my brothers, you also have died (ἐθανατώθητε, a form of θανατόω; literally, “you have been put to death”) to the law (τῷ νόμῳ; or, “by means of the law”) through the body of Christ.³

He wrote elsewhere (Romans 6:3, 4 ESV).

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death (θάνατον, a form of θάνατος)? We were buried therefore with him by baptism into death (εἰς τὸν θάνατον), in order that, just as Christ was raised from the dead (ἐκ νεκρῶν) by the glory of the Father, we too might walk in newness of life.

And so, Paul wrote of himself (Galatians 2:20 NET):

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.

The Greek is: Χριστῷ, with Christ (or, “by means of Christ”), συνεσταύρωμαι, I have been crucified, ζῶ δὲ οὐκέτι ἐγώ, and it is no longer I who live (literally, “but I live no longer I” or “but I live hereafter not I”), ζῇ δὲ ἐν ἐμοὶ Χριστός, but Christ lives in me (literally, “but He lives within me, Christ”), ὃ δὲ νῦν ζῶ ἐν σαρκί, So the life I now live in the body (literally, “so who now I live within flesh”), ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ, I live because of the faithfulness of the Son of God (literally, “by faithfulness I live by means of the Son of God”), τοῦ ἀγαπήσαντος με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ, who loved me and gave himself for me.

None of this has anything to do with being perfected by the flesh (σαρκὶ ἐπιτελεῖσθε). It is only achieved by hearing with faith (ἐξ ἀκοῆς πίστεως). Paul continued describing the result of the Spirit: πνεύματι, with (or, “by”) the Spirit, καὶ, also, στοιχῶμεν, let us…keep in step.

By the Spirit also we may keep in step

In Paul’s letters only one other occurrence of πνεύματι (without any modifiers) was translated with the Spirit in the ESV [see Table below].

And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit (πνεύματι) of the living God, not on tablets of stone but on tablets of human hearts.⁴

This translation seems to have been an accommodation to match the adjective μέλανι (with ink) in the dative case, since by ink may have sounded awkward in English. Still, both the dative adjective and dative noun can be easily understood as “by means of ink” and “by means of the Spirit” respectively. While it may still be possible to hear let us also keep in step with the Spirit⁵ as “by means of the Spirit,” the ESV translators used the formula let us in Jesus’ command as let him (Mark 8:34b ESV).

If anyone would come after me, let him deny himself and take up his cross and follow me [Table].

The Greek word translated let him deny was ἀπαρνησάσθω,⁶ an imperative form of ἀπαρνέομαι, he must deny (NET). And since the ESV translators chose⁷ what sounds like the imperative option for περιπατεῖτε (walk) in But I say, walk by the Spirit, and you will not gratify the desires of the flesh,⁸ let us also keep in step with the Spirit⁹ sounds like “a command or instruction given to the hearer, charging the hearer to carry out or perform a certain action.”¹⁰

It is as if it were written to foolish Galatians who, while attempting to be perfected by the flesh,¹¹ had rushed ahead, were lagging behind or were in some other way out of cadence with the Spirit. This translation may well be an insightful paraphrase of the problem caused by any attempt to be perfected by the flesh, but the solution is not a work that foolish Galatians (or anyone else) must achieve: slowing down, speeding up or doing a little hop and skip step. All attempts to be perfected by the flesh are remedied by hearing with faith (ἐξ ἀκοῆς πίστεως).¹²

A more natural translation of στοιχῶμεν in the subjunctive mood—“we may keep in step”—would sound less like we are…being perfected by the flesh, or that Paul was restating the problem of being perfected by the flesh, and more like a contingent solution to that problem: “The action of the verb will possibly happen, depending on certain objective factors or circumstances.” The “objective factors or circumstances” are “by the Spirit (or even, with the Spirit, understood instrumentally) also we may keep in step” since we live by the Spirit¹³ by hearing with faith.¹⁴

We may not become conceited

Paul continued: μὴ γινώμεθα κενόδοξοι, Let us not become conceited. Here, too, a more natural translation of the verb γινώμεθα, a form of γίνομαι in the subjunctive mood—“we may not become conceited”—renders this clause as another truth to believe “by the Spirit since” we live by the Spirit¹⁵ by hearing with faith.¹⁶ Granted, apart from any consideration of the function of subjunctive verbs in Koine Greek, “we may not become conceited” can sound like another law of Paul: he does not grant us permission to become conceited. While this is a true statement, it was not exactly his point here in Greek: “Since we live by the Spirit, by the Spirit we may keep in step; [by the Spirit] we may not become conceited.”

The adjective κενόδοξοι, a form of κενόδοξος (ESV: conceited), only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: From κενός (kenos, meaning “empty”) and δόξα (doxa, meaning “glory” or “reputation”)

Usage: The term “kenodoxos” refers to someone who is excessively proud or boastful, seeking glory or recognition for themselves without substance or merit. It conveys the idea of being self-centered and having an inflated sense of one’s own importance, often at the expense of others.

Cultural and Historical Background: In the Greco-Roman world, honor and reputation were highly valued, and individuals often sought to elevate their status through public recognition and achievements. The concept of “kenodoxos” would have been understood as a negative trait, as it implies a superficial pursuit of glory without genuine worth. In the early Christian context, humility and selflessness were emphasized as virtues, contrasting with the self-aggrandizing behavior denoted by “kenodoxos.”

Paul made his usage of κενόδοξοι quite explicit: ἀλλήλους προκαλούμενοι, one another provoking, ἀλλήλοις φθονοῦντες, one another (or, by one another) envying. The participle προκαλούμενοι, a form of the verb προκαλέω, only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: From πρό (pro, “before”) and καλέω (kaleó, “to call”)

Usage: The Greek verb “prokaleó” primarily means to provoke or to challenge someone. It carries the connotation of inciting or stirring up a reaction, often in a confrontational or competitive manner. In the New Testament, it is used to describe actions that lead to contention or rivalry.

Cultural and Historical Background: In the Greco-Roman world, public discourse and debate were common, and the act of provoking or challenging others was often seen in the context of philosophical discussions, legal disputes, or athletic competitions. The term “prokaleó” would have been understood in this cultural milieu as an action that could lead to either positive engagement or negative conflict, depending on the context and intent.

The participle φθονοῦντες, a form of the verb φθονέω (ESV: envying), only occurs here in the New Testament. According to the Topical Lexicon:

Word Origin: Derived from φθόνος (phthonos), meaning “envy” or “jealousy.”

Usage: The verb “phthoneó” is used in the New Testament to describe the act of envying or being jealous of someone. It conveys a sense of ill will or resentment towards another person due to their advantages, success, or possessions. This term is often associated with a negative moral and spiritual connotation, as envy is considered a vice that can lead to further sin and discord among individuals.

Cultural and Historical Background: In the Greco-Roman world, envy was recognized as a destructive emotion that could disrupt social harmony and personal relationships. Philosophers like Aristotle and Plutarch discussed envy as a vice that should be avoided. In Jewish and early Christian teachings, envy was similarly viewed as a sin that could lead to other transgressions, such as strife and division within the community. The New Testament writers often warned against envy, emphasizing the importance of love, contentment, and unity among believers.

The first reciprocal pronoun ἀλλήλους is in the accusative case and the second ἀλλήλοις is in the dative case: “[By the Spirit] we may not become conceited, provoking one another by one another envying (or, by envying one another).” Why? We are not attempting to be perfected by the flesh or confused into thinking we are being perfected by our own works in the flesh, but “by the Spirit since” we live by the Spirit¹⁷ by hearing with faith.¹⁸ As Paul wrote to divided Corinthians (1 Corinthians 4:6, 7 ESV):

I have applied all these things to myself and Apollos¹⁹ for your benefit, brothers, that you may learn by us not²⁰ to go beyond what is written, that none of you may be puffed up in favor of one against another. For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast (καυχᾶσαι, a form of καυχάομαι) as if you did not receive it?

Paul continued: Ἀδελφοί, Brothers, ἐὰν καὶ, if (literally, “even if”), προλημφθῇ ἄνθρωπος, anyone is caught, ἔν τινι παραπτώματι, in any transgression, ὑμεῖς οἱ πνευματικοὶ, you, “the spiritual,” “you who walk by the Spirit, you who live by the Spirit,” καταρτίζετε, should restore.

The command, καταρτίζετε, is an imperative form of καταρτίζω in the present tense and active voice: “to adjust or put in order, restore; to put (nets) to rights, mend (nets), repair; to restore to a right mind; to complete; to furnish completely; to make good, reconcile; to prepare, make ready; to provide direction; to establish, create, form.” Restore whom? τὸν τοιοῦτον, him (literally, “such as this”), the one caught (ESV), or overtaken (KJV), in any transgression: ἐν πνεύματι πραΰτητος, in a spirit of gentleness. In context this does not mean to gently and humbly offer foolish Galatians self-help tips that they might continue being perfected by the flesh,²¹ but restoration designed to reacquaint them with their walk by the Spirit, and [they] will not gratify (οὐ μὴ τελέσητε) the desires of the flesh.²²

How do “the spiritual” obey the command to restore those attempting to be perfected by the flesh? by the grace of God, by that continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit (result) of the Spirit [Table],²³ received by hearing with faith rather than by being perfected by the flesh. Self-help tips are likely to turn the heart of the tipster to the foolishness of being perfected by the flesh.

Paul continued: σκοπῶν σεαυτὸν, Keep watch on yourself, μὴ καὶ σὺ, lest you too, πειρασθῇς, be tempted. The passive verb πειρασθῇς, a form of πειράζω in the aorist tense and subjunctive mood, means: to be tempted or enticed. And in the active voice πειράζω points back to the “objective factors or circumstances” on which the “probability or objective possibility” of being tempted in the subjunctive mood in this context depends: “to try, attempt, make an attempt” (e.g., to be perfected by the flesh). This is the only imaginable circumstance²⁴ when those who are generally led by the Spirit²⁵ gratify the desires of the flesh.²⁶

Paul had already illustrated the difference between attempting to be perfected by the flesh and by hearing with faith in his recounting of a personal example (Galatians 2:11-14 ESV).

But when Cephas came to Antioch, I opposed him to his face, because he stood condemned (κατεγνωσμένος, a participle of καταγινώσκω) [Table]. For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him (συνυπεκρίθησαν, a form of συνυποκρίνομαι, αὐτῷ), so that even Barnabas was led astray by their hypocrisy (αὐτῶν τῇ ὑποκρίσει).²⁷ But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” [Table]

How did the arrival of certain men…from James (τινας ἀπὸ Ἰακώβου) exert such power over Cephas, Barnabas and the rest of the Jews in Antioch? The subtly misplaced emphasis of James’ teaching offers a clue (James 2:21-26 ESV).

Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. You see that a person is justified by works and not by faith alone [Table]. And in the same way was not also Rahab the prostitute justified by works (Joshua 2:8-13) when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead [Table].

It’s worth mentioning that his works in the clause faith was active along with his works was τοῖς ἔργοις αὐτοῦ in Greek. But the translators added the personal pronoun his (e.g., αὐτοῦ) to the next clause: καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη (literally, “and by” or “because of the works the faith” or “the faithfulness was brought to a successful conclusion”). So part of the “subtly misplaced emphasis” may be a matter of translation. James’ “subtly misplaced emphasis” comes into view when considering his intended audience, the twelve tribes in the Dispersion (Romans 9:30-32a ESV):

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law [Table]. Why? Because they did not pursue it by faith, but as if it were based on works (ἔργων, a form of ἔργον) [Table].

James preached the virtue of singing to the choir. His “subtly misplaced emphasis” can be realigned by asking: When Abraham offered up his son Isaac on the altar was this work the result of his being perfected by the flesh²⁸ or by hearing with faith?²⁹ By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.³⁰

Another well-known passage helps explain why Peter (Cephas) drew back [from the Gentiles] and separated himself, fearing the circumcision party³¹ (2 Peter 1:3-8 ESV).

Having begun by the Spirit…³²

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence [Table], by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire [Table].

…are you now being perfected by the flesh?³³

For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.

I inserted Paul’s words as topical headings to make my point explicitly. The Greek words translated make every effort are πᾶσαν παρεισενέγκαντες, a participle of παρεισφέρω in the active voice: “to apply, bring to bear, make an effort; to bring in alongside; to add to.” Okay, so far. But to supplement is ἐπιχορηγήσατε, an imperative form of the verb ἐπιχορηγέω in the active voice: “to furnish, provide for (at one’s own expense); to provide monetary needs; to give, grant; to support; to lead a chorus.” What must I supplement (“add”) to all things that pertain to life and godliness?

I wrote elsewhere: “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

I searched the Bible for rules to obey, fully expecting to be perfected by the flesh because Jesus would help me to have a righteousness of my own that comes from the law.³⁴ In the beginning I couldn’t even imagine a righteousness of God…apart from the law.³⁵ “I believed at the very core of my being that faith was opposed to reason as reason was opposed to faith.”³⁶ And perhaps, more to the point, the core of my core beliefs was: reason, good; faith, bad. So, the righteousness of God through faith in Jesus Christ for all who believe³⁷ was not merely beyond my imagination, but even beyond the pale of my moral universe. A righteousness based on law seemed, all and all, more reasonable. As Paul wrote, the law is not of faith.³⁸ But Jesus continued to draw me to Himself.

Since I was reading the Bible then, it is possible to outline some of the ways He drew me. Searching the Bible for rules to obey, it wasn’t long before I had tied up a heavy burden, hard to bear. Yes, it was very reminiscent of Jesus’ description of the scribes and Pharisees (Matthew 23:4 ESV).

They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger [Table].

And yes, I argued for a time that I was not a hypocrite like those scribes and Pharisees because I was actually trying to lift the heavy burden that “Jesus gave me to bear.” But Jesus said (Luke 17:7-10 ESV):

“Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? [Table] Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? [Table] So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”

Once my angry rant subsided and I paused to catch my breath, I could see that Jesus and I had different perspectives on my righteousness. I saw my righteousness as a high and lofty personal achievement worthy of praise. Yes, it took a while and a lot more Bible study and failure and frustration before I recognized that Jesus saw my righteousness as a baseline He gave willingly and freely if only I believe and receive Him. And yes, even knowing and believing that, I can still have moments of temporary insanity when I reject his grace!

Jesus also prophesied about works of personal achievement, works that seemed far beyond my ability to achieve (Matthew 7:22, 23 ESV):

On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Jesus did not dispute their achievements. And yes, it took some time for me to hear οὐδέποτε ἔγνων ὑμᾶς (ESV: I never knew you) as Jesus’ intention to have spiritual intercourse with me—with all. (This intimate communion with God the Father, God the Son through God the indwelling Holy Spirit has become my favorite part of spending my days with Him studying the Bible to what ever depth of detail He will empower me to go.) Somewhat ironically perhaps and with a dazzling display of power and authority, He continued to draw me to Himself through the writings of Paul.

I, too, delighted in the law of God, in my inner being;³⁹ I had the desire to do what is right, but not the ability to carry it out.⁴⁰ As I began to entertain the righteousness of God as a plausible alternative to a righteousness of my own that comes from the law, I assumed I had misunderstood Peter. Later, I assumed that “Peter was not the writer, not the literary man or learned man, that Paul was.”⁴¹ Only recently have I begun to hear Peter’s writing as an illustration of the difference between being perfected by the flesh and by hearing with faith, as well as an explanation why he in a moment in time in Antioch was so easily led astray when certain men came from James. To separate himself from Gentiles was an easy and obvious way to be perfected by the flesh according to Jewish tradition.

Paul continued: Ἀλλήλων τὰ βάρη βαστάζετε, one another’s burdens [you must] Bear.

One another’s burdens you must bear

The Greek verb βαστάζετε is an imperative form of βαστάζω in the present tense and active voice: “to take up (e.g., to lift up stones); to carry, bear (a physical object); to carry (anything burdensome); to bear, endure, tolerate; to bear, carry (a non-burden, e.g., scars); to carry away, remove (e.g., a corpse, one’s sandals, disease); to take surreptitiously, pilfer, steal.” But Paul didn’t issue this command on his own authority as an Apostle: καὶ οὕτως |ἀναπληρώσετε|, and so [you will] fulfill,⁴² τὸν νόμον τοῦ Χριστοῦ, the law of Christ. A new commandment I give to you, Jesus said, that you love one another: just as I have loved you, you also are to love one another.⁴³

How? being perfected by the flesh or by hearing with faith? By trusting the grace of God, that continuous supply of his own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control—the fruit (result) of the Spirit [Table]. Paul continued: εἰ γὰρ δοκεῖ τις εἶναι, For if anyone thinks he is something, τι μηδὲν ὤν, when he is nothing, φρεναπατᾷ ἑαυτόν, he deceives himself; τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω |ἕκαστος|, But let each one test his own work.

The verb δοκιμαζέτω (test) is an imperative form of δοκιμάζω in the present tense and active voice. It is a command. The specific test seems obvious in this context: Have my works come to fruition by hearing with faith or have I been tempted to be perfected by the flesh? Whatever the outcome to this mandatory test, Paul continued: καὶ τότε, and then, εἰς ἑαυτὸν μόνον, in himself alone. It seems much more appropriate here to translate εἰς unto, “unto himself alone.”

The Greek continues: τὸ καύχημα ἕξει, reason to boast “he will have,” καὶ οὐκ εἰς τὸν ἕτερον, and not [unto the] neighbor (literally, “the other”). The one who has worked by hearing with faith praises God: “unto himself alone he will have reason to boast and not unto the other.” By doing so he does not provoke the other to envy with grace the other may not yet be ready to receive (Ephesians 3:14-21). And even the one who is still deluded into believing that he is being perfected by the flesh: if he praises himself “unto himself alone…and not unto the other,” does not provoke the other to envy under false pretenses.

Paul concluded: ἕκαστος γὰρ, For each, τὸ ἴδιον φορτίον, his own load, βαστάσει, will have to bear. At any given moment we are stuck with who and what we are, our faith and unbelief, our reliance on Christ through his Holy Spirit and our predilections to do it ourselves or to go our own way. But Jesus continues to draw us to Himself.

And when those whose works are accomplished by hearing with faith witness the heavy burden that those laboring to be perfected by the flesh have tied up for themselves, the former can’t help but want to share what God in Christ through the Holy Spirit has done for them, not boasting or provoking but in a spirit of gentleness, sharing with others the love with which Jesus has loved them, so that all may hear: For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.⁴⁴

A table of the occurrences of Paul’s usage of πνεύματι in the ESV and NA²⁸ follows.

Examples of Paul’s usage of πνεύματι in the New Testament
Reference	ESV	NA²⁸
Romans 1:9	For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you	μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι
Romans 2:29	But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.	ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ’ ἐκ τοῦ θεοῦ
Romans 8:9	You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.	Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλ’ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ
Romans 8:13	For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.	εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε
Romans 8:14	For all who are led by the Spirit of God are sons of God.	ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν
Romans 8:16	The Spirit himself bears witness with our spirit that we are children of God,	αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ
Romans 9:1	I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—	Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ
Romans 12:11	Do not be slothful in zeal, be fervent in spirit, serve the Lord	τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες
Romans 14:17	For the kingdom of God is not a matter of eating and drinking but iof righteousness and peace and joy in the Holy Spirit.	οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ
Romans 15:16	to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.	εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ
1 Corinthians 4:21	What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness?	τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος
1 Corinthians 5:3	For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing.	ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον
1 Corinthians 6:11	And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.	καὶ ταῦτά τινες ἦτε· ἀλλ’ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ’ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν
1 Corinthians 7:34	and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband.	καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῷ ἀνδρί
1 Corinthians 12:3	Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.	διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει· Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ
1 Corinthians 12:9	to another faith by the same Spirit, to another gifts of healing by the one Spirit,	ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι
1 Corinthians 12:13	For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.	καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν
1 Corinthians 14:2	For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.	ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ· οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια
1 Corinthians 14:15	What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.	τί οὖν ἐστιν; προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ
1 Corinthians 14:16	Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?	ἐπεὶ ἐὰν εὐλογῇς [ἐν] πνεύματι, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου πῶς ἐρεῖ τὸ ἀμὴν ἐπὶ τῇ σῇ εὐχαριστίᾳ; ἐπειδὴ τί λέγεις οὐκ οἶδεν
2 Corinthians 2:13	my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.	οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, ἀλλ’ ἀποταξάμενος αὐτοῖς ἐξῆλθον εἰς Μακεδονίαν
2 Corinthians 3:3	And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.	φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ’ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις
2 Corinthians 6:6	by purity, knowledge, patience, kindness, the Holy Spirit, genuine love;	ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ
2 Corinthians 12:18	I urged Titus to go, and sent the brother with him. Did Titus take advantage of you? Did we not act in the same spirit? Did we not take the same steps?	παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν
Galatians 3:3	Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?	οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε
Galatians 5:5	For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.	ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα
Galatians 5:16	But I say, walk by the Spirit, and you will not gratify the desires of the flesh.	Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε
Galatians 5:18	But if you are led by the Spirit, you are not under the law.	εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον
Galatians 5:25	If we live by the Spirit, let us also keep in step with the Spirit.	Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν
Galatians 6:1	Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.	Ἀδελφοί, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραΰτητος, σκοπῶν σεαυτὸν μὴ καὶ σὺ πειρασθῇς
Ephesians 1:13	In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,	Ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ
Ephesians 2:18	For through him we both have access in one Spirit to the Father.	ὅτι δι’ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα
Ephesians 2:22	In him you also are being built together into a dwelling place for God by the Spirit.	ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι
Ephesians 3:5	which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.	ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι
Ephesians 4:23	and to be renewed in the spirit of your minds,	ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν
Ephesians 5:18	And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,	καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι
Ephesians 6:18	praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints,	Διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων
Philippians 1:27	Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,	Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου
Philippians 3:3	For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh—	ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες
Colossians 1:8	and has made known to us your love in the Spirit.	ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν πνεύματι
Colossians 2:5	For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.	εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν
1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake.	ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι’ ὑμᾶς
2 Thessalonians 2:8	And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming.	καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ
1 Timothy 3:16	Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.	καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ

A table comparing 1 Corinthians 4:6 in the KJV and NET follows.

1 Corinthians 4:6 (NET)	1 Corinthians 4:6 (KJV)
I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other.	And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

1 Corinthians 4:6 (NET Parallel Greek)	1 Corinthians 4:6 (Stephanus Textus Receptus)	1 Corinthians 4:6 (Byzantine Majority Text)
Ταῦτα δέ, ἀδελφοί, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλῶν δι᾿ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ἃ γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου	ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου	ταυτα δε αδελφοι μετεσχηματισα εις εμαυτον και απολλω δι υμας ινα εν ημιν μαθητε το μη υπερ ο γεγραπται φρονειν ινα μη εις υπερ του ενος φυσιουσθε κατα του ετερου

¹ Galatians 3:2b, 3 (ESV)

² From Verbal Moods: Subjunctive Mood, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

³ Romans 7:4a (ESV)

⁴ 2 Corinthians 3:3 (ESV) Table

⁵ Galatians 5:25b (ESV)

⁶ Exploration, Part 10

⁷ Exploration, Part 5

⁸ Galatians 5:16 (ESV)

⁹ Galatians 5:25b (ESV)

¹⁰ From Verbal Moods: Imperative Mood, Greek Verbs (Shorter Definitions) on Resources for Learning New Testament Greek online.

¹¹ Galatians 3:3b (ESV)

¹² Galatians 3:2b (ESV)

¹³ Galatians 5:25a (ESV)

¹⁴ Galatians 3:2b (ESV)

¹⁵ Galatians 5:25a (ESV)

¹⁶ Galatians 3:2b (ESV)

¹⁷ Galatians 5:25a (ESV)

¹⁸ Galatians 3:2b (ESV)

¹⁹ The NET parallel Greek text and NA²⁸ had Ἀπολλῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had απολλω.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had φρονειν (KJV: to think) here. The NET parallel Greek text and NA²⁸ did not.

²¹ Galatians 3:3b (ESV)

²² Galatians 5:16b (ESV)

²³ Galatians 5:22, 23a (ESV)

²⁴ The Greek phrase οὐ μὴ τελέσητε (ESV: you will not gratify) is a subjunctive of emphatic negation: “when these two Greek negative particles are combined in the form of οὐ µή (ou mē) with reference to a future event, what results is an intensified form of the negative…when this combination is attached to an Aorist Subjunctive, what occurs is what has been termed the Subjunctive of Emphatic Negation. As was pointed out above, the Subjunctive Mood indicates the probability of an event, and the Aorist Tense emphasizes an action as simply occurring, without any specific reference to time, apart from the use of an adverbial modifier (e.g., that which would describe when, where, how much, or how often). Thus, when you have οὐ µή (ou mē) in combination with the Aorist Subjunctive, what occurs is the absolute and unequivocal denial of the probability of an event EVER OCCURING at any moment or time in the future.”

²⁵ Galatians 5:18a (ESV)

²⁶ Galatians 5:16b (ESV)

²⁷ It wasn’t really necessary to transliterate συνυπεκρίθησαν hypocritically or ὑποκρίσει hypocrisy. Both could have been translated without confusion: And the rest of the Jews played a part along with him, so that even Barnabas was led astray by their play-acting.

²⁸ Galatians 3:3b (ESV)

²⁹ Galatians 3:2b (ESV)

³⁰ Hebrews 11:17-19 (ESV)

³¹ Galatians 2:12b (ESV)

³² Galatians 3:3b (ESV)

³³ Galatians 3:3c (ESV)

³⁴ Philippians 3:9b (ESV)

³⁵ Romans 3:21a (ESV)

³⁶ David’s Forgiveness, Part 2

³⁷ Romans 3:22a (ESV) Table

³⁸ Galatians 3:12a (ESV) Table

³⁹ Romans 7:22 (ESV)

⁴⁰ Romans 7:18b (ESV) Table

⁴¹ Peter’s Way?

⁴² The critical text had ἀναπληρώσετε here, a 2^nd person plural form of ἀναπληρόω in the future tense and indicative mood, a statement of fact to believe. The received text had ἀναπληρώσατε, an imperative form in the aorist tense. The critical text is considered the more original and reliable Greek text currently.

⁴³ John 13:34 (ESV)

⁴⁴ Galatians 5:1 (EXP1) Table

Exploration, Part 6

Posted on January 13, 2025 by admin

Paul continued to describe the freedom for which Christ has set us free¹ (Galatians 5:18-21 ESV).

But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality (πορνεία), impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God [Table].

The Greek was: εἰ δὲ, But if, πνεύματι᾿, by the Spirit, ἄγεσθε, you are led. I want to pause here because I’ve misunderstood this clause while I thought walking by the Spirit was my work rather than a result of the freedom for which Christ has set us free; namely, the new man led by the Spirit of God.² I thought εἰ, if, cast doubt on the new man walking by the Spirit, which is embarrassing since I have sufficient philosophical background to recognize the antecedent of a conditional statement.

When Paul wrote εἰ δὲ, “But if,” ὃ οὐ θέλω, “that not I want,” [ἐγὼ] τοῦτο ποιῶ, “I this do” (ESV: Now if I do what I do not want³), it was not to cast doubt on a previously stated fact: For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.⁴ Rather, it was to highlight the consequent of that fact: it is no longer I who do it, but sin that dwells within me.⁵ Likewise, “But if by the Spirit you are led” does not cast doubt on the fact that the new man is led by the Spirit of God. Rather, it highlights the consequent of that fact: you are not under the law.⁶

The Greek was: οὐκ ἐστὲ ὑπὸ νόμον; literally, “not you are under (or, under the authority of) law.” The old man (τὸν παλαιὸν ἄνθρωπον), which belongs to your former manner of life and is corrupt through deceitful desires,⁷ ignores everything else that was written to pounce on this, saying, “O goody, now I can do whatever I want!” This is a perfect opportunity ἀποθέσθαι ὑμᾶς; literally, “to lay aside you,” κατὰ τὴν προτέραν ἀναστροφὴν, “in regard to the first (or, former) behavior (or, conduct, or, way of life),” τὸν παλαιὸν ἄνθρωπον, “the old man (or, human).”⁸ So, “to lay aside you in regard to the former way of life, the old man.”

Paul had already characterized the behavior, conduct or way of life of the old man as how Gentiles walk (Ephesians 4:17-19 ESV):

Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds [Table]. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

The translation you must…walk treats the verb περιπατεῖν as a 2^nd person plural form of περιπατέω in the imperative mood. It is actually an infinitive in the present tense: “to walk.” The plural pronoun ὑμᾶς precedes περιπατεῖν but is not the subject of this clause: ὑμᾶς is in the accusative case and is most likely the direct object of the verb περιπατεῖν. In Romans 16:25a (ESV) for instance, Now to him who is able to strengthen you, the phrase to strengthen you was ὑμᾶς στηρίξαι, an infinitive form of στηρίζω in the aorist tense (Interlinear Bible: you to strengthen). Granted, to walk you wouldn’t sound right in English, though it may be closer to the actual meaning. The Interlinear Bible rendered Ephesians 4:17, This therefore I say and testify in [the] Lord No longer [are] you to walk as also the Gentiles are walking in [the] futility of the mind of them. Here the verb of being [are] was added to make the English flow better.

I resist the idea, however, that Paul used ἐν κυρίῳ (in the Lord) like an oath to bolster his testifying. It seems more likely he testified that “in the Lord no longer [are] you to walk as also the Gentiles walk in futility of their minds” (νοὸς, a genitive singular form of νοῦς; e.g., “their own intention”). Whether Paul and the Holy Spirit intended this as a rule to obey or an outcome of [being] ἐν κυρίῳ may be an open question, but I favor the latter.

In the received text (Stephanus Textus Receptus and Byzantine Majority Text) the adjective λοιπα, a plural form of λοιπός, was interposed between the (τὰ) and Gentiles (ἔθνη) (KJV: the other Gentiles) [Table]. It is absent from the critical text (NET Parallel Greek and NA²⁸). The critical text enjoys the cachet of being closer to the original text, but the editors trust their methods enough to remove words, phrases and clauses from the received text. Textus Receptus Bibles online offers several opportunities to compare the received texts to the current version of the critical text.

I wondered if Paul would have called Gentiles the other Gentiles in this context. It implies that the Ephesians were also Gentiles despite his previous address to them: Paul, an apostle of Christ Jesus by the will of God, To the saints (τοῖς ἁγίοις) who are in Ephesus, and are faithful in Christ Jesus.⁹ I do not want you to be unaware, brothers, he wrote the Romans, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles¹⁰ (ἐν τοῖς λοιποῖς ἔθνεσιν). He had previously addressed them: To all those in Rome who are loved by God and called to be saints (κλητοῖς ἁγίοις).¹¹

The plural the Gentiles (τὰ ἔθνη) followed by the verb περιπατεῖ (ESV: do), a 3^rd person singular form of περιπατέω, seems to render the Gentiles of Ephesians 4:17 as something more conceptual than actual (plural Gentiles engaged in singular activity). This is not to say that there were no actual Gentiles who behaved as Paul described, but that Paul, when writing about actual Gentiles, was well aware of the variety of Gentile behaviors, including doing what the law requires (Romans 2:12-16 ESV).

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous (δίκαιοι, a form of δίκαιος) before God, but the doers of the law who will be justified (δικαιωθήσονται, a form of δικαιόω) [Table]. For when Gentiles (ἔθνη, a plural form of ἔθνος), who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law [Table]. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

So what concept do Paul’s conceptual Gentiles of Ephesians 4:17 embody? It is evident by what follows that they were the old man entangled in a yoke of slavery to sin. They were in the flesh.

The Walk (doing) of the Gentiles (Ephesians 4:18, 19 ESV)	The Works of the Flesh (Galatians 5:19-21a ESV)
They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart [Table]. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.	Now the works of the flesh are evident: sexual immorality (πορνεία), impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these [Table].

But Gentiles were not without hope (Galatians 3:7-9 ESV):

Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify (δικαιοῖ, a form of δίκαιος) the Gentiles (τὰ ἔθνη) by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations (πάντα τὰ ἔθνη) be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.

The phrase οἱ ἐκ πίστεως occurs twice above: (v. 7) those of faith, and (v. 9) those who are of faith. These are the new man, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God;¹² the new self, created after the likeness of God in true righteousness and holiness;¹³ the saints who…are faithful in Christ Jesus;¹⁴ we who For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.¹⁵ As Jesus said to Nicodemus: Do not marvel that I said to you, ‘You must be born again’;¹⁶ literally, δεῖ, “it is necessary,” ὑμᾶς γεννηθῆναι, “you [plural] to be born,” ἄνωθεν, “from above” (e.g., by the Spirit of God).

The conceptual Gentiles Paul described had yet to receive¹⁷ The true light, which gives light to everyone.¹⁸ They had not yet believed in his name.¹⁹ But that is insufficient to invalidate Jesus’ promise to draw all to Himself. Christ redeemed us,²⁰ Paul wrote the Galatians, so that in Christ Jesus the blessing of Abraham might come to the Gentiles (τὰ ἔθνη), so that we might receive the promised Spirit through faith (διὰ τῆς πίστεως).²¹ So faith comes from hearing, and hearing through the word of Christ.²²

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.”

How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach²³ the good news!” [Table]²⁴

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God [Table], not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.²⁵

The verb περιπατήσωμεν (ESV: we should walk), a 1^st person plural form of περιπατέω, is in the subjunctive mood and aorist tense. It follows the conjunction ἵνα (ESV: that). This is a purpose or result clause:

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.

The aorist is said to be “simple occurrence” or “summary occurrence”, without regard for the amount of time taken to accomplish the action. This tense is also often referred to as the ‘punctiliar’ tense. ‘Punctiliar’ in this sense means ‘viewed as a single, collective whole,’ a “one-point-in-time” action, although it may actually take place over a period of time.²⁶

In other words, “we walk in” the good works, which God prepared beforehand, at some point in time undesignated by Paul’s statement of fact. I want to return again now to But if you are led by the Spirit, you are not under the law.²⁷

I hope it is clear that everyone born of Adam has an old man, enslaved to the flesh, pursuing its desires. That is who you are before you turn to faith in Christ. I hope it is clear how to become a new man born of the Spirit of God and led by the Spirit of God by changing your mind about Jesus (μετάνοια) and believing Him. I hope it is clear that He wants this for you and is drawing you to Himself. I’ll continue to consider what Paul meant by ὑπὸ νόμον (ESV: under the law).

He wrote elsewhere (Romans 7:1-6 ESV):

Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding (κυριεύει, a form of κυριεύω) on a person only as long as he lives? For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members lo bear fruit for death. But now we are released 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.

I’ll focus first on a married woman. The Greek was: ἡ γὰρ, For a, ὕπανδρος γυνὴ, married woman. Yes, ὕπανδρος can mean married, but in this context it may be more appropriate to understand it as: “For a subject-to-the-authority-of-a-husband woman,” or “For an under-a-man’s-authority woman.” The Greek continued: τῷ ζῶντι ἀνδρὶ, “by the life of husband (or, of man),” δέδεται νόμῳ, is bound by law. The ESV translation of δέδεται, is bound, sounds right if this were a passive form of δέω. The Koine Greek Lexicon actually lists a richer meaning for the middle/passive voice: “to lack, miss, stand in need of a person or thing; to be less, short (e.g., Quadratus says, “19½ years” as “20 years less 6 months”); to be in want or need; to be necessary; to ask for a thing from a person; to plead, pray, beseech, beg.” In other words, “For a subject-to-the-authority-of-a-husband woman by the life of husband stands in need by law.”

Paul may have had a very specific “subject-to-the-authority-of-a-husband woman” in mind here. Peter had held up Sarah as an example for wives (γυναῖκες): as Sarah obeyed Abraham, calling him lord, he wrote.²⁸ Her story serves to illustrate Paul’s point (Genesis 12:11-13 ESV).

When [Abram] was about to enter Egypt, he said to Sarai his wife, “I know that you are a woman beautiful in appearance [Table], and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live [Table]. Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake” [Table].

Paul continued (Romans 7:3a ESV):

Accordingly, she will be called an adulteress if she lives (γένηται, a form of γίνομαι) with another man while her husband is alive.

Sarai apparently obeyed Abram without protest as events transpired according to his word (Genesis 12:14-16a ESV).

When Abram entered Egypt, the Egyptians saw that the woman was very beautiful [Table]. And when the princes of Pharaoh saw her, they praised her to Pharaoh. And the woman was taken into Pharaoh’s house [Table]. And for her sake he dealt well with Abram… [Table]

Paul had already explained why Sarai wouldn’t be called an adulteress (Romans 5:12, 13 ESV):

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—for sin indeed was in the world before the law was given, but sin is not counted where there is no law.

My point (and Paul’s possibly) is that obeying the law of her husband Abram made it impossible for Sarai to obey the law, which came 430 years afterward:²⁹ “You shall not commit adultery.”³⁰ In other words, under the law of her husband Sarai was like Those who are in the flesh [who] cannot please God.³¹ But if her husband dies, Paul continued, she is free from that law (ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου), and if she marries another man she is not an adulteress.³²

By all appearances, Abram didn’t free Sarai by dying. The story of Abram/Abraham and Sarai/Sarah is about God’s faithfulness to them, growing their faith in Him (and their faithfulness to Him) by his own love and grace throughout their lives (before the law was given). The writer of Hebrews summarized the outcome of Abraham’s faith (Hebrews 11:17-19 ESV):

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.

So I assume that in the end Sarah was released from Abram’s fearful and Abraham’s prejudiced commandment, and that she, too, was enabled to live faithfully, both to her husband and to God. None of this is to say that the response Sarai/Sarah had to the predicament Abram/Abraham put her in isn’t endearing, romantic and sexy to the heart of man. It is to say that what is endearing, romantic or sexy to the heart of man is not necessarily, for those reasons alone, synonymous with the righteousness of God, the gift of righteousness.

Likewise, my brothers, Paul continued, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.³³ By all appearances, the plural you (ὑμεῖς), to whom Paul wrote, didn’t die. He expected them to be alive to hear or to read his letter, in which was already written (Romans 6:6-11 ESV):

We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος, aka our old man) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved (δουλεύειν) to sin. For one who has died has been set free (δεδικαίωται, a form of δικαιόω) from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus [Table].

The phrase you…must consider yourselves was ὑμεῖς λογίζεσθε ἑαυτοὺς. It is clearly a truth to believe rather than a work to achieve. The work was accomplished by Christ: all of us who have been baptized into Christ Jesus were baptized into his death³⁴…the life he lives he lives to God. So you also…consider yourselves dead to sin and alive to God in Christ Jesus [Table].³⁵ Translating λογίζεσθε as an imperative form of λογίζομαι rather than as a statement of fact in the indicative mood was unnecessary. And λογίζεσθε is the only 2^nd person plural form of λογίζομαι in the present tense listed in the Koine Greek Lexicon online.

Once the old self has been crucified with Christ, you (ὑμεῖς), the new self, created after the likeness of God in true righteousness and holiness,³⁶ also have died to the law through the body of Christ³⁷ and are free to serve in the new way of the Spirit and not in the old way of the written code.³⁸ For our freedom Christ has us set free; therefore you stand firm and cannot entangle yourselves in a yoke of slavery again.³⁹

For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death.⁴⁰ The Greek was: ὅτε γὰρ, “For when,” ἦμεν, “we were,” ἐν τῇ σαρκί, “in the flesh,” τὰ παθήματα τῶν ἁμαρτιῶν, “the sufferings (or misfortunes, or passions) of sin,” τὰ διὰ τοῦ νόμου, “through the law,” ἐνηργεῖτο, “were continually⁴¹ active.” This is what Paul meant by the phrase under the law⁴² (ὑπὸ νόμον). For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.⁴³

This knowledge is more than an intellectual awareness of sin, specified by law as that which is unlawful (Romans 7:7-13 ESV).

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me. For sin, seizing an opportunity through the commandment, deceived me and through it killed me. So the law is holy, and the commandment is holy and righteous and good.

Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure [Table].

But if you are led by the Spirit, Paul explained another of the better promises of the new covenant, you are not under the law.⁴⁴ Why then the law?⁴⁵ he asked. I’ll pick this up in another essay.

According to a note (14) in the NET, Paul quoted from Joel 2:32 in Romans 10:13. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows.

Romans 10:13 (NET Parallel Greek)	Joel 2:32a (Septuagint BLB) Table	Joel 3:5a (Septuagint Elpenor)
πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται	καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται	καὶ ἔσται, πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται
Romans 10:13 (NET)	Joel 2:32a (NETS)	Joel 3:5a (English Elpenor)
For everyone who calls on the name of the Lord will be saved.	And it shall be, everyone who calls on the name of the Lord shall be saved,	And it shall come to pass [that] whosoever shall call on the name of the Lord shall be saved:

According to a note (18) in the NET, Paul quoted from Isaiah 52:7 and Nahum 1:15 in Romans 10:15. Tables comparing the Greek of Paul’s quotation from the critical text and the received text with that of the Septuagint follow.

Romans 10:15b (NET Parallel Greek)	Isaiah 52:27a (Septuagint BLB) Table	Isaiah 52:27a (Septuagint Elpenor)
ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά	ὡς ὥρα ἐπὶ τῶν ὀρέων ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης ὡς εὐαγγελιζόμενος ἀγαθά	ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά
Romans 10:15b (NET)	Isaiah 52:27a (NETS)	Isaiah 52:27a (English Elpenor)
“How timely is the arrival of those who proclaim the good news.”	like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (Stephanus Textus Receptus)	Isaiah 52:27a (Septuagint BLB) Table	Isaiah 52:27a (Septuagint Elpenor)
ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα	ὡς ὥρα ἐπὶ τῶν ὀρέων ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης ὡς εὐαγγελιζόμενος ἀγαθά	ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά
Romans 10:15b (KJV)	Isaiah 52:27a (NETS)	Isaiah 52:27a (English Elpenor)
How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!	like season upon the mountains, like the feet of one bringing glad tidings of a report of peace, like one bringing glad tidings of good things,	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (NET Parallel Greek)	Nahum 1:15a (Septuagint BLB)	Nahum 2:1a (Septuagint Elpenor)
ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων [τὰ] ἀγαθά	ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην	ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην
Romans 10:15b (NET)	Nahum 1:15a (NETS)	Nahum 2:1a (English Elpenor)
“How timely is the arrival of those who proclaim the good news.”	Behold, on the mountains are the feet of one who brings good tidings and who announces peace.	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

Romans 10:15b (Stephanus Textus Receptus)	Nahum 1:15a (Septuagint BLB)	Nahum 2:1a (Septuagint Elpenor)
ως ωραιοι οι ποδες των ευαγγελιζομενων ειρηνην των ευαγγελιζομενων τα αγαθα	ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην	ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην
Romans 10:15b (KJV)	Nahum 1:15a (NETS)	Nahum 2:1a (English Elpenor)
How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!	Behold, on the mountains are the feet of one who brings good tidings and who announces peace.	as a season of beauty upon the mountains, as the feet of one preaching glad tidings of peace, as one preaching good news:

A table comparing Nahum 1:15 in the Tanakh, KJV and NET, and a table comparing the Greek of Nahum 1:15 in the Septuagint (BLB and Elpenor) follow.

Nahum 1:15 (Tanakh)	Nahum 1:15 (KJV)	Nahum 1:15 (NET)
Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.	Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.	Look! A herald is running on the mountains! A messenger is proclaiming deliverance: “Celebrate your sacred festivals, O Judah! Fulfill your sacred vows to praise God! For never again will the wicked Assyrians invade you; they have been completely destroyed.”

Nahum 1:15 (Septuagint BLB)	Nahum 2:1 (Septuagint Elpenor)
ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην ἑόρταζε Ιουδα τὰς ἑορτάς σου ἀπόδος τὰς εὐχάς σου διότι οὐ μὴ προσθήσωσιν ἔτι τοῦ διελθεῖν διὰ σοῦ εἰς παλαίωσιν συντετέλεσται ἐξῆρται	ΙΔΟΥ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου καὶ ἀπαγγέλλοντος εἰρήνην· ἑόρταζε, ᾿Ιούδα, τὰς ἑορτάς σου, ἀπόδος τὰς εὐχάς σου, διότι οὐ μὴ προσθήσωσιν ἔτι τοῦ διελθεῖν διὰ σοῦ εἰς παλαίωσιν. – Συντετέλεσται, ἐξῇρται
Nahum 1:15 (NETS)	Nahum 2:1 (English Elpenor)
Behold, on the mountains are the feet of one who brings good tidings and who announces peace. Celebrate your feasts, O Ioudas; pay your vows, for they shall not add any longer to pass on to becoming old.	Behold upon the mountains the feet of him that brings glad tidings, and publishes peace! O Juda, keep thy feasts, pay thy vows: for they shall no more pass through thee to [thy] decay. It is all over with him, he has been removed,

Exploration, Part 7

Back to Romans, Part 20

¹ Galatians 5:1a (ESV) Table

² Exploration, Part 5

³ Romans 7:20a (ESV) Table

⁴ Romans 7:15 (ESV)

⁵ Romans 7:20b (ESV) Table

⁶ Galatians 5:18b (ESV)

⁷ Ephesians 4:22b (ESV)

⁸ Ephesians 4:22a (NA²⁸)

⁹ Ephesians 1:1 (ESV)

¹⁰ Romans 1:13 (ESV)

¹¹ Romans 1:7a (ESV)

¹² John 1:13 (ESV)

¹³ Ephesians 4:24b (ESV)

¹⁴ Ephesians 1:1b (ESV)

¹⁵ Galatians 5:1 (EXP1) Table

¹⁶ John 3:7 (ESV) Here, again in Greek ὑμᾶς γεννηθῆναι: the plural accusative you is most likely the direct object of the passive infinitive verb to be born, but “it is necessary to be born you from above” would be very awkward in English. “It is necessary [for] you to be born from above” might suffice.

¹⁷ John 1:12a (ESV)

¹⁸ John 1:9a (ESV)

¹⁹ John 1:12b (ESV)

²⁰ Galatians 3:13a (ESV) Table

²¹ Galatians 3:14 (ESV)

²² Romans 10:17 (ESV) Table

²³ The Stephanus Textus Receptus and Byzantine Majority Text had των ευαγγελιζομενων ειρηνην (KJV: the gospel of peace) here. The NET parallel Greek text and NA²⁸ did not.

²⁴ Romans 10:12-17 (ESV)

²⁵ Ephesians 2:8-10 (ESV)

²⁶ From Verbal Moods: Subjunctive Mood and Verb Tenses: Aorist Tense respectively, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

²⁷ Galatians 5:18 (ESV)

²⁸ 1 Peter 3:6a (ESV)

²⁹ Galatians 3:17a (ESV) Table I was curious how Hammurabi’s Code of Laws dealt with a wife’s adultery: “143. If she has committed adultery, then she shall be executed by being thrown into the water.” Then I was curious if there were any further developments in the dating of Hammurabi’s reign relative to the life of Abraham, and came across the following: “For many years, Abraham was believed to have lived at the same time as Hammurabi, king of Babylon. Later scholars would date Abraham to the period shortly before the reign of Hammurabi. However, the result of recent research is that the chronology of the ancient world is being redated. Hammurabi now appears to be a near contemporary of Moses instead of Abraham” (From “Abraham and the Chronology of Ancient Mesopotamia” by Matt McClellan in Answers Research Journal online.) This is a surprising enough conclusion that I remain a little skeptical, but I’ll continue to consider the evidence as I hear more about it.

³⁰ Exodus 20:14 (ESV) Table

³¹ Romans 8:8 (ESV)

³² Romans 7:3b (ESV)

³³ Romans 7:4 (ESV)

³⁴ Romans 6:3b (ESV)

³⁵ Romans 6:10b, 11 (ESV)

³⁶ Ephesians 4:24b (ESV)

³⁷ Romans 7:4a (ESV)

³⁸ Romans 7:6b (ESV)

³⁹ Galatians 5:1 (EXP1) Table

⁴⁰ Romans 7:5 (ESV)

⁴¹ “The imperfect tense shows continuous or linear type of action just like the present tense. It always indicates an action continually or repeatedly happening in past time. It portrays the action as going on for some extended period of time in the past.” From Verb Tenses: Imperfect Tense, Greek Verbs (Shorter Definitions), on Resources for Learning New Testament Greek online.

⁴² Galatians 5:18b (ESV)

⁴³ Romans 3:20 (ESV)

⁴⁴ Galatians 5:18 (ESV)

⁴⁵ Galatians 3:19a (ESV)

To Make Holy, Part 5

Posted on June 26, 2018 by admin

The next form of ἁγιάζω I want to consider is found in Jesus’ prayer to his Father: Set them apart (ἁγίασον, a form of ἁγιάζω) in the truth; your word is truth.^[1] But I’m making a slow pilgrimage through his prayer because I believe I can know his holiness here. I have revealed your name, Jesus prayed, to the [people] you gave me out of the world. They belonged to you, and you gave them to me, and they have obeyed (τετήρηκαν, a form of τηρέω) your word.^[2]

Jesus came into the world to be despised and rejected by people.^[3] And though the Greek word κόσμου (a form of κόσμος), translated of the world, does not exclude the larger Gentile world necessarily, at this particular time He was sent only to the lost sheep of the house of Israel^[4] rather than Gentile sinners. You people are from your father the devil,^[5] Jesus said of Israel’s religious leaders. A disciple is not greater than his teacher, but everyone when fully trained will be like his teacher^[6] serves as a fair assessment of those who followed Israel’s teachers. You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves^[7] is certainly more explicit. This gives me some context, how precious the people you gave me out of the world were to Jesus.

He came to what was his own (ἴδια, a form of ἴδιος), but his own people (ἴδιοι, another form of ἴδιος) did not receive him.^[8] He knew this would happen. Isaiah prophesied it: He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.^[9] And in a very real sense their rejection was part of the plan and purpose of salvation (Romans 11:11-33 NET).

I ask then, they did not stumble into an irrevocable fall, did they? Absolutely not! But by their transgression salvation has come to the Gentiles (ἔθνεσιν, a form of ἔθνος), to make Israel jealous. Now if their transgression means riches for the world and their defeat means riches for the Gentiles (ἐθνῶν, another form of ἔθνος), how much more will their full restoration bring?

Now I am speaking to you Gentiles (ἔθνεσιν, a form of ἔθνος). Seeing that I am an apostle to the Gentiles (ἐθνῶν, another form of ἔθνος), I magnify my ministry, if somehow I could provoke my people to jealousy and save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? If the first portion of the dough offered is holy (ἁγία, a form of ἅγιος), then the whole batch is holy, and if the root is holy (ἁγία, a form of ἅγιος), so too are the branches.

Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in the richness of the olive root, do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. Then you will say, “The branches were broken off so that I could be grafted in.” Granted! They were broken off because of their unbelief (ἀπιστίᾳ), but you stand by faith (πίστει, a form of πίστις). Do not be arrogant, but fear! For if God did not spare the natural branches, perhaps he will not spare you. Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. And even they – if they do not continue in their unbelief (ἀπιστίᾳ)– will be grafted in, for God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

For I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: A partial hardening has happened to Israel until the full number of the Gentiles (ἐθνῶν, another form of ἔθνος) has come in. And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion; he will remove ungodliness from Jacob. And this is my covenant with them, when I take away their sins.”

In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. For the gifts and the call of God are irrevocable. Just as you were formerly disobedient (ἠπειθήσατε, a form of ἀπειθέω) to God, but have now received mercy due to their disobedience (ἀπειθείᾳ), so they too have now been disobedient (ἠπείθησαν, another form of ἀπειθέω) in order that, by the mercy shown to you, they too may now receive mercy. For God has consigned all people to disobedience (ἀπείθειαν, a form of ἀπείθεια) so that he may show mercy to them all.

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!

I’m ignoring for the moment the more traditional interpretation of this verse, the importance and instrumentality of the eleven apostles carrying on Jesus’ message and building the church, in favor of the comfort God the Father gave to Jesus on a mission of rejection. My current focus is Mary, the sister of Martha and Lazarus. She comforted Him in a way the apostles could not.

She has kept it for the day of my burial,^[10] Jesus said of the three quarters of a pound of expensive aromatic oil from pure nard^[11] she had “wasted” on his feet. She had sat at the Lord’s feet and listened to what he said^[12] and apparently believed Him while the eleven (all twelve, in fact) were still full of their own understanding, hoping for (or fearing) the overthrow of the Roman government and their own domination of the world. Taking Jesus at his word is still a great comfort in a world full of rejection as He draws all to Himself.

They belonged to you (KJV: thine they were), Jesus’ prayer continued. I don’t want to speculate too much about this beyond Jesus’ own words: No one can come to me unless the Father who sent me draws him.^[13] Most translators have understood the next clause καμοὶ αὐτοὺς ἔδωκας as a reiteration of people the Father gave to Jesus. But consider the following table:

King James Version	Darby Bible Translation	American King James Version
…and thou gavest them me…	…and thou gavest them me…	…and you gave them me…

Here it sounds reciprocal: the Father also gave Jesus to them. But I admit it is possible, probably likely, that this is just King James’ English for a reiteration of the Father gave them to Jesus. You gave them to Me, the NKJV reads. The Greek word καμοὶ (and me, me also) is a dative pronoun according to the Koine Greek Lexicon as is μοι (me) in the phrase you gave me out of the world:

Dative Case
The dative is the case of the indirect object, or may also indicate the means by which something is done. The dative case also has a wide variety of uses, with the root idea being that of “personal interest” or “reference”. It is used most often in one of three general categories: Indirect object, Instrument (means), or Location. Most commonly it is used as the indirect object of a sentence. It may also indicate the means by which something is done or accomplished. Used as a dative of location, it can show the “place”, “time”, or “sphere” in which something may happen.
For example: (Indirect object): “Jesus said to them“, or “he will give the Holy Spirit to those who ask” (Luke 11:13).
(Instrument or Means): “Be anxious for nothing, but in everything by (by means of) prayer and petition, with thanksgiving, let your requests be made known to God” (Philippians 4:6). In this sentence, there is a single Greek word translated into the phrase “by prayer” showing the means by which to let our requests be made known to God.
(Location): “… and on the third day He will be raised up” (Matt 20:19). The phrase “the third day” is in the dative case, showing the time in which Jesus will be raised. In this sentence, there is no Greek word present that is translated into the English word “on”; it is added to show the meaning of the dative of location.

The Greek word αὐτοὺς (them) is an accusative pronoun as is οὓς the untranslated relative pronoun which precedes you gave in the prior phrase:

Accusative Case
The accusative case is the case of the direct object, receiving the action of the verb. Like the other cases, the accusative has a wide variety of uses, but its main function is as the direct object of a transitive verb. The direct object will most often be in the accusative case.
For example: “As newborn babes, long for the guiless milk of the word” (1 Peter 2:2). The word “milk” is in the accusative case and is functioning as the direct object of the transitive verb “long for” (or “desire”).

The only reason I want this giving to be reciprocal is to make it clearer that God the Father gave them Jesus and thus they have kept^[14] his word, rather than too appear as if they obeyed his word so God the Father gave them to Jesus.

Now they understand, Jesus’ continued, that everything you have given me comes from you.^[15] In other words, Jesus relied on his Father’s supply, not his own godliness. And those who had been given to Him knew (ἔγνωκαν, a form of γινώσκω; translated understand) this. The verb ἔγνωκαν is in the perfect tense: “The basic thought of the perfect tense is that the progress of an action has been completed and the results of the action are continuing on, in full effect. In other words, the progress of the action has reached its culmination and the finished results are now in existence.”^[16] And though it is obvious to me here and now that everything you have given me comes from you means that Jesus relied on his Father’s supply rather than his own godliness, it just became obvious to me here and now.

“It’s axiomatic to me,” I wrote in another essay, “that Jesus didn’t utilize his own godliness, but trusted the Holy Spirit that descended like a dove from heaven, and…remained on him.^[11] Otherwise, Jesus’ invitation and command, Follow me,^[12] is little more than a cruel joke.”

“As I’ve written before it is axiomatic to me that the way Jesus loved us,” I wrote in another essay, “was through that same love He received from the Holy Spirit that descended like a dove from heaven, and…remained on him.^[43] He prayed as much to his Father if one has ears to hear: I made known your name to them, and I will continue to make it known, so that the love (ἀγάπη) you have loved (ἠγάπησας, a form of ἀγαπάω) me with may be in them, and I may be in them.”^[44]

“As I’ve written before,^[20] it is axiomatic to me that Jesus’ holiness was from the Holy Spirit rather than his own divine nature” I wrote elsewhere. “Otherwise, his command and invitation, Follow me, would be meaningless to sinful human beings.”

I acknowledged that my axiom in the beginning was little more than a confidence that “Jesus wasn’t commanding us to follow Him somewhere we couldn’t go…Over time,” I confessed, “my ‘axiom’ has come to mean so much more: When I am anything less than Christlike I no longer think: ‘Oh, He is God and I am not.’ Instead, I know that I am living according to the flesh (Romans 8:5-11), that I’ve fallen away from grace. One would think I would know better by now but apparently I do not. It alerts me that it is time to stop relying on myself and get back to trusting Jesus, relying on his Spirit. But that weight deserves something weightier than an axiom.”^[17] But when did it become axiomatic? It wasn’t axiomatic when I turned again to obey his rules in my own strength.

I asked a friend I knew from church to sing this prayer as a demo after I had set it to music. It was beyond his vocal ability. Twice in the piece Jesus strikes a dissonant pedal tone until the rest of the music resolves and conforms to that note. My friend recommended a better trained singer, a younger man nearer my age. And he did this without criticizing my living arrangements or commenting on my unworthiness to write an opera about Jesus.

As this younger more skilful singer and I rehearsed we talked. I acknowledged the trouble I was having not sinning. He said that whatever was too difficult for him became easy when he “turned it over to the Lord.” It was apparent to me that he was describing actual experience, but I failed to ask what he meant by turning it over to the Lord. I assumed he meant prayer. When I prayed for Jesus’ help to overcome my sin I got nothing. (Or I got everything one reads about in these essays.) At the time I assumed I wasn’t holy enough to merit God’s help.

So I strove with all my might to make myself holy enough to earn his blessing, by which I meant becoming a famous (and hopefully rich) composer. I clearly didn’t grasp that since Jesus is holy everyone who abides (John 15:1-8) in Him is holy (Romans 11:16-24). I saw my task as one of becoming holy rather than one of allowing Jesus’ holiness to shine through me; namely, the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control that is the fruit of his Holy Spirit.^[18] And I didn’t understand that Jesus was led by the Holy Spirit.

In my ignorance I attempted to use Him as my personal demon to achieve my own purposes. I was a lot like Nikolai (Adam Brody), the lead singer of the band Low Shoulder, in Jason Reitman’s and Diablo Cody’s movie Jennifer’s Body. “Do you know how hard it is to make it as an indie band these days?” he asked Jennifer (Megan Fox). “There’s so many of us, and we’re all so cute, and it’s like, if you don’t get on Letterman or some retarded soundtrack, you’re screwed, okay? Satan is our only hope. We’re in league with the beast now, and we have to make a really big impression on him. And to do that, we’re going to have to butcher you and bleed you.” And he does.

Granted, I tried to make an impression on Jesus by attempting to obey his laws in my own strength, laws that included not butchering or bleeding young women. So what would I say to myself now about overcoming sin by turning it over to the Lord?

It was a bit like being caught in Devil’s Snare from the movie Harry Potter and the Sorcerer’s Stone. Hermione (Emma Watson), who “pays attention in Herbology” at Hogwarts school of Witchcraft and Wizardry, recognizes the plant and knows how to escape it. “Stop moving, both of you,” she yells to Ron (Rupert Grint) and Harry (Daniel Radcliffe). “You have to relax. If you don’t, it will only kill you faster.”

For when we were in the flesh, (as opposed to being led by the Holy Spirit) Paul wrote believers in Rome, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death. But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.^[19] My striving to obey rules only strengthened sin’s hold on me: the power of sin is the law.^[20] Rather than living in the flesh, striving to obey laws, I should have given more heed to Paul’s explanation: So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.^[21]

In the movie Ron doesn’t respond well to Hermione’s words: “Kill us faster?” he exclaims. “Oh, now I can relax.” But Hermione relaxes and falls through the bottom of the plant. Harry is able to follow her example and disappears as well. Poor Ron is left alone, struggling, thinking his friends have been swallowed whole by the Devil’s Snare.

Be still, and know that I am God: I will be exalted among the heathen (gôy, בגוים; Septuagint: ἔθνεσιν, a form of ἔθνος), I will be exalted in the earth.^[22] In that quiet place of trust I began to find that seemingly inexhaustible supply of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control like a fountain of water springing up to eternal life.^[23] Ironically, even my striving to obey laws was fueled by his Holy Spirit channeled through my own ignorance of Him, my ignorance of the Bible which reveals Him to all who have ears to hear.

To Make Holy, Part 6

^[1] John 17:17 (NET)

^[2] John 17:6 (NET)

^[3] Isaiah 53:3a (NET)

^[4] Matthew 15:24 (NET)

^[5] John 8:44a (NET)

^[6] Luke 6:40 (NET)

^[7] Matthew 23:15b (NET)

^[8] John 1:11 (NET)

^[9] Isaiah 53:3 (Tanakh)

^[10] John 12:7b (NET)

^[11] John 12:3 (NET)

^[12] Luke 10:39b (NET)

^[13] John 6:44 (NET)

^[14] I have written enough about forms of τηρέω (τετήρηκαν is a form of τηρέω) elsewhere: Everyone Fathered by God Does Not Sin; Antichrist, Part 2; Son of God – 1 John, Part 3; Fear – Deuteronomy, Part 3; My Deeds, Part 1; My Deeds, Part 2; My Deeds, Part 3

^[15] John 17:7 (NET)

^[16] https://www.ntgreek.org/learn_nt_greek/verbs1.htm#TENSE

^[17] Who Am I? Part 6

^[18] Galatians 5:22, 23 (NET)

^[19] Romans 7:5, 6 (NET)

^[20] 1 Corinthians 15:56b (NET)

^[21] Romans 7:4 (NET)

^[22] Psalm 46:10 (Tanakh)

^[23] John4:14b (NET)

Romans, Part 31

Posted on November 6, 2012 by admin

So then, brothers and sisters, we are under obligation (ὀφειλέται, a form of ὀφειλέτης), not to the flesh (σαρκὶ, a form of σάρξ), to live according to the flesh (σάρκα, another form of σάρξ), Paul continued, (for if you live according to the flesh [σάρκα, another form of σάρξ], you will die [ἀποθνῄσκειν, a form of ἀποθνήσκω])…¹ If I consider myself the old man, the sin condemned in the flesh,² I will die along with the flesh. This truism is equivalent to Jesus’ saying to Martha, The one who believes in me will live even if he dies (ἀποθάνῃ, another form of ἀποθνήσκω),³ or to his disciples, The one who loves his life [i.e., in this world] destroys [or, loses] it.⁴ But no, I didn’t see that for a long time.

I thought Paul was threatening me with eternal damnation if I lived according to the flesh, even though the text said die. I wasn’t happy about it, especially after everything else he had said, but I couldn’t make any other sense of it at the time. And yes, it is embarrassing to keep admitting how stubbornly dull-witted I am.

Paul continued, but if by the Spirit you put to death (θανατοῦτε, a form of θανατόω) the deeds (πράξεις, a form of πρᾶξις) of the body you will live.⁵ If I identify with the new man created in the image of God, I will live. But no, I didn’t see how well this fit with Jesus saying to Martha, and the one who lives and believes in me will never die (ἀποθάνῃ, another form of ἀποθνήσκω).⁶ And I didn’t relate it to Jesus saying to his disciples, and the one who hates his life in this world guards [or, keeps] it for eternal life.⁷

I thought it was best, if I wanted to go to heaven, to keep trying to put the deeds of my body to death by striving to keep the law, or at least by striving to love by keeping the definition of the love that fulfills the law as if it were laws. The idea that I could put to death the deeds of the body by faith, by believing that my old man was crucified with [Christ] so that the body of sin would no longer dominate [me], so that [I] would no longer be enslaved to sin,⁸ because God achieved what the law could not do…By sending his own Son in the likeness of sinful flesh…so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit,⁹ was a slow train coming.

For all who are led (ἄγονται, a form of ἄγω) by the Spirit of God are the sons of God,¹⁰ Paul continued. Surely I am a byword in heaven. Over and over I was led back to these verses, and over and over I refused to drink them in. But let me recount the word ἄγω as used in the Gospels as a contrast to my Do-It-Yourself religion.

And you will be brought (ἀχθήσεσθε, another form of ἄγω) before governors and kings because of me, as a witness to them and the Gentiles,¹¹ Jesus told his disciples. When¹² they arrest¹³ (ἄγωσιν, another form of ἄγω) you and hand you over for trial, do not worry about what to speak.¹⁴ But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.¹⁵ Go to the village ahead¹⁶ of you, Jesus said. Right away you will find a donkey tied there, and a colt with her. Untie them and bring (ἀγάγετε, another form of ἄγω) them to me.¹⁷ They brought (ἤγαγον, another form of ἄγω) the donkey and the colt and placed their¹⁸ cloaks on¹⁹ them, and he sat on them.²⁰ Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led (ἤγετο, another form of ἄγω) by the Spirit in the wilderness, where for forty days he endured temptations from the devil.²¹

So here I have Jesus ἤγετο (another form of ἄγω) by the Holy Spirit, and handed over to the devil: Then²² the devil brought (῎Ηγαγεν, another form of ἄγω) him to Jerusalem, had him²³ stand on the highest point of the temple, and said to him, “If you are the²⁴ Son of God, throw yourself down from here…”²⁵ An angry mob got up, forced [Jesus] out of the town, and brought (ἤγαγον, another form of ἄγω) him to the brow of the hill on which their town was built, so that they could throw him down the cliff.²⁶ A mob of duly authorized law enforcement types arrested Jesus, led (ἤγαγον, another form of ἄγω) him away, and brought him²⁷ into the high priest’s house.²⁸ Then the whole group of them rose up and brought²⁹ (ἤγαγον, another form of ἄγω) Jesus before Pilate.³⁰ Two other criminals were also led away (῎Ηγοντο, another form of ἄγω) to be executed with him.³¹

Now I look back at the meaning and usage of ἄγω and ask myself incredulously, “Just exactly what part of being led (ἄγονται, a form of ἄγω) by the Spirit did you think was your doing, Dan?” But I’m not alone, though I might wish that I were. I want to take the movie “Courageous” as my point of departure here.

Actually, a big part of me doesn’t want to do that at all. As an independent filmmaker wannabe I have nothing but admiration for what the Kendrick brothers and Sherwood Baptist Church have done. I can watch their movies without being embarrassed by the quality of the filmmaking, and each film gets better on that score than the one before. I didn’t feel anything I’m about to say while watching the film (and I watched “Courageous” again last night). What I feel is comfort, familiarity and a warm nostalgia for the religion of my childhood, my youth and beyond. I like stirring music. I want to be courageous, too. That’s part of my problem, that I only see a problem in retrospect when I analyze the story in the light of the Gospel and the religious mind.

The storyline of “Courageous,” for those who haven’t seen it, is about a father Adam after his daughter Emily dies in a car crash. She was his favorite, though he was almost as detached from her as from his son, concerned about his work and his appearance to others. After her death he is concerned that he should have been a better father. His wife reminds him that he is still a father. He talks to his Pastor. He studies the Bible. He begins to make a rapprochement with his son. So far so good.

Then he drafts a resolution, a list of rules derived from his Bible study about fatherhood. He passes it out to his friends. Most of them, interestingly enough, are other policemen. He asks these policemen to hold him accountable to his list of rules. They want to sign it, too. Eventually, all the men join in a ceremony, effectively swearing an oath to abide by Adam’s rules. It is all very moving, and courageous. But Adam, a churchgoing man, was ashamed of the Gospel for exactly the same reason that Paul was not.

Paul was not ashamed of the gospel, for it is God’s power for salvation to everyone who believes,³² because the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”³³ Anyone might become dissatisfied with the righteousness of God that is showing through him and out into the world at any given moment. It is an excellent time to return to Christ, to be joined to the one who was raised from the dead, like a wife seeking to enlarge her family comes to her husband, to bear fruit to God.³⁴ It is not a time to attempt to have one’s own righteousness derived from the law.³⁵ You who are trying to be declared righteous by the law have been alienated from Christ; you have fallen away from grace!³⁶

Instead of rebuking and correcting them privately, Adam’s Pastor praises the men publicly for their resolution and their oath to keep it. Then Adam is allowed to speak to the entire congregation. Adam persuades other men to follow him in his defection from Christ. I feel this defection deeply when I get away from the movie and its rousing music, Adam’s tear-filled eyes, his upraised arm and his hand grasping for something elusive. But my anger is restrained for two reasons.

First, I find it extremely interesting that the character’s name is Adam. For all I know there is a “Courageous 2” in the works where Adam (or Shane, but that’s another story) learns to be led by the Spirit rather than by the flesh. And secondly, I know how much remedial help I’ve needed in the sense that the law was our tutor (παιδαγωγὸς) to bring us to Christ.³⁷ The NET has it, the law had become our guardian until Christ.³⁸ Neither word alone is quite right, governess, nanny, just don’t say it. I think of Creasy, Denzel Washington’s character in “Man on Fire,” taking Pita, Dakota Fanning’s character, to school, guarding her, protecting her, and preparing her to learn. He became much more than a bodyguard, but not her teacher. Jesus is the teacher not the law, or living by laws.

Even those born only of the flesh of Adam bind themselves to laws, rules and ethical principles to keep from becoming complete sociopaths. It doesn’t take a prophet to see that if the Kendrick brothers’ resolution fails to bring those born of the flesh and of the Spirit to Christ, Shariah is waiting in the wings. But it must be equally clear that the Kendrick brothers’ resolution derived from the Bible is no more the Gospel than Shariah law is. Both are of the old way, the old written code, and neither is the new life of the Spirit.³⁹

addendum: September 2, 2024
According to a note (38) in the NET, Paul quoted from Habakkuk 2:4 in Romans 1:17. A table comparing the Greek of Paul’s quotation with that of the Septuagint follows

Romans 1:17b (NET Parallel Greek)	Habakkuk 2:4b (Septuagint BLB) Table	Habakkuk 2:4b (Septuagint Elpenor)
ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται	ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται
Romans 1:17b (NET)	Habakkuk 2:4b (NETS)	Habakkuk 2:4b (English Elpenor)
The righteous by faith will live	But the just shall live by my faith.	but the just shall live by my faith

Tables comparing Mark 13:11; Matthew 21:2; 21:7; Luke 4:9; 22:54 and 23:1 in the KJV and NET follow.

Mark 13:11 (NET)	Mark 13:11 (KJV)
When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, for it is not you speaking, but the Holy Spirit.	But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

Mark 13:11 (NET Parallel Greek)	Mark 13:11 (Stephanus Textus Receptus)	Mark 13:11 (Byzantine Majority Text)
καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλ᾿ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε· οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον	οταν δε αγαγωσιν υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον	οταν δε αγαγωσιν υμας παραδιδοντες μη προμεριμνατε τι λαλησητε μηδε μελετατε αλλ ο εαν δοθη υμιν εν εκεινη τη ωρα τουτο λαλειτε ου γαρ εστε υμεις οι λαλουντες αλλα το πνευμα το αγιον

Matthew 21:2 (NET)	Matthew 21:2 (KJV)
telling them, “Go to the village ahead of you. Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me.	Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

Matthew 21:2 (NET Parallel Greek)	Matthew 21:2 (Stephanus Textus Receptus)	Matthew 21:2 (Byzantine Majority Text)
λέγων αὐτοῖς· πορεύεσθε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ᾿ αὐτῆς· λύσαντες ἀγάγετε μοι	λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι	λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι

Matthew 21:7 (NET)	Matthew 21:7 (KJV)
They brought the donkey and the colt and placed their cloaks on them, and he sat on them.	And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

Matthew 21:7 (NET Parallel Greek)	Matthew 21:7 (Stephanus Textus Receptus)	Matthew 21:7 (Byzantine Majority Text)
ἤγαγον τὴν ὄνον καὶ τὸν πῶλον καὶ ἐπέθηκαν ἐπ᾿ αὐτῶν τὰ ἱμάτια, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν	ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων	ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων

Luke 4:9 (NET)	Luke 4:9 (KJV)
Then the devil brought him to Jerusalem, had him stand on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down from here,	And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

Luke 4:9 (NET Parallel Greek)	Luke 4:9 (Stephanus Textus Receptus)	Luke 4:9 (Byzantine Majority Text)
῎Ηγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ καὶ εἶπεν \|αὐτῷ\|· εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω	και ηγαγεν αυτον εις ιερουσαλημ και εστησεν αυτον επι το πτερυγιον του ιερου και ειπεν αυτω ει ο υιος ει του θεου βαλε σεαυτον εντευθεν κατω	και ηγαγεν αυτον εις ιερουσαλημ και εστησεν αυτον επι το πτερυγιον του ιερου και ειπεν αυτω ει υιος ει του θεου βαλε σεαυτον εντευθεν κατω

Luke 22:54 (NET)	Luke 22:54 (KJV)
Then they arrested Jesus, led him away, and brought him into the high priest’s house. But Peter was following at a distance.	Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.

Luke 22:54 (NET Parallel Greek)	Luke 22:54 (Stephanus Textus Receptus)	Luke 22:54 (Byzantine Majority Text)
Συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ Πέτρος ἠκολούθει μακρόθεν	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν

Luke 23:1 (NET)	Luke 23:1 (KJV)
Then the whole group of them rose up and brought Jesus before Pilate.	And the whole multitude of them arose, and led him unto Pilate.

Luke 23:1 (NET Parallel Greek)	Luke 23:1 (Stephanus Textus Receptus)	Luke 23:1 (Byzantine Majority Text)
Καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν Πιλᾶτον	και ανασταν απαν το πληθος αυτων ηγαγεν αυτον επι τον πιλατον	και ανασταν απαν το πληθος αυτων ηγαγον αυτον επι τον πιλατον

Romans, Part 32

The Life

Back to The Soul

Back to Romans, Part 34

Back to Romans, Part 35

Back to Romans, Part 48

Back to Romans, Part 82

Back to Romans, Part 83

¹ Romans 8:12, 13a (NET)

² Romans 8:3 (NET)

³ John 11:25b (NET)

⁴ John 12:25a (NET) Table

⁵ Romans 8:13b (NET)

⁶ John 11:26a (NET)

⁷ John 12:25b (NET) Table

⁸ Romans 6:6 (NET)

⁹ Romans 8:3, 4 (NET)

¹⁰ Romans 8:14 (NET)

¹¹ Matthew 10:18 (NET)

¹² The NET parallel Greek text and NA²⁸ had καὶ (not translated in the NET) here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: But).

¹³ The NET parallel Greek text and NA²⁸ had ἄγωσιν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αγαγωσιν (KJV: they shall lead).

¹⁴ The Stephanus Textus Receptus and Byzantine Majority Text had μηδε μελετατε (KJV: neither do ye premeditate) following speak. The NET parallel Greek text and NA²⁸ did not.

¹⁵ Mark 13:11 (NET)

¹⁶ The NET parallel Greek text and NA²⁸ had κατέναντι here, where the Stephanus Textus Receptus and Byzantine Majority Text had απεναντι (KJV: over against).

¹⁷ Matthew 21:2 (NET)

¹⁸ The Stephanus Textus Receptus and Byzantine Majority Text had αυτων here. The NET parallel Greek text and NA²⁸ did not.

¹⁹ The NET parallel Greek text and NA²⁸ had ἐπ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had επανω.

²⁰ Matthew 21:7 (NET)

²¹ Luke 4:1 (NET) Table

²² The NET parallel Greek text and NA²⁸ had δὲ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: And).

²³ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²⁴ The Stephanus Textus Receptus had the article ο here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

²⁵ Luke 4:9 (NET)

²⁶ Luke 4:29 (NET) Table

²⁷ The Stephanus Textus Receptus and Byzantine Majority Text had αυτον here. The NET parallel Greek text and NA²⁸ did not.

²⁸ Luke 22:54a (NET) The NET parallel Greek text and NA²⁸ had the feminine τὴν οἰκίαν here, a form of οἰκία, where the Stephanus Textus Receptus and Byzantine Majority Text had the masculine τον οικον, a form of οἶκος.

²⁹ The NET parallel Greek text and NA²⁸ had the plural ἤγαγον here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular ηγαγεν (KJV: led).

³⁰ Luke 23:1 (NET)

³¹ Luke 23:32 (NET)

³² Romans 1:16 (NET) Table

³³ Romans 1:17 (NET)

³⁴ Romans 7:4 (NET)

³⁵ Philippians 3:9 (NET)

³⁶ Galatians 5:4 (NET) Table

³⁷ Galatians 3:24 (NKJV)

³⁸ Galatians 3:24 (NET)

³⁹ Romans 7:6 (NET)

Romans, Part 6

Posted on August 2, 2012 by admin

The children who came of age in a population where the worship of created things was firmly established know better than anyone that the worship of created things is a waste of time and effort. At that moment they have an opportunity to turn back to the worship of the living God, but if their ἀσέβεια (ungodliness) is not overcome by the Spirit of God, the word of God, faith in the Lord Jesus, and being born from above they are more likely to take the next logical step.

Unrighteous Worship

The Wrath of God Revealed from Heaven

And just as they did not see (ἐδοκίμασαν, a form of δοκιμάζω) fit (ἔχειν, a form of ἔχω) to acknowledge (ἐπιγνώσει, a form of ἐπίγνωσις) God…

Romans 1:28a NET

God gave them over (παρέδωκεν, a form of παραδίδωμι) to a depraved (ἀδόκιμον, a form of ἀδόκιμος) mind, to do what should not be done.

Romans 1:28b NET

I think the King James translation of the first part of Romans 1:28a can really help here: And even as they did not like (ἐδοκίμασαν, a form of δοκιμάζω) to retain (ἔχειν, a form of ἔχω) God in their knowledge (ἐπιγνώσει, a form of ἐπίγνωσις)… Paul used the word ἐχέτω (another form of ἔχω) in the sense of having a wife or a husband in 1 Corinthians 7:2 (KJV): let every man have (ἐχέτω) his own wife, and let every woman have (ἐχέτω) her own husband. Considering where all this is leading—you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God¹—the double entendre of ἔχω intrigues me. It is something like, even as they did not approve of having God in their knowledge.

Approve is both a possible and likely meaning for ἐδοκίμασαν (a form of δοκιμάζω) in Romans 1:28. It comes from δόκιμος. And the negation of δόκιμος, ἀδόκιμος (ἀδόκιμον), is the unapproved (NET, depraved; KJV, reprobate) mind the Lord gave those who did not approve of having Him in their minds. All of that beautiful logical symmetry is lost in both translations in favor of emotionally charged language that fails to communicate that the mind He gave them over to is unapproved, perhaps even untested, by God. If the lake of fire,² or the outer darkness,³ is the place where the omnipresent God is not, this unapproved mind is as close as a human being can come to it here and now.

Romans 1:28 is the first usage in the New Testament of ἐπιγνώσει (a form of ἐπίγνωσις). Paul used it two other times in this letter: 1) For no one is declared righteous before him by the works of the law, for through the law comes the knowledge (ἐπίγνωσις) of sin;⁴ and, 2) For I can testify that [my fellow Israelites] are zealous for God, but their zeal is not in line with the truth⁵ (ἐπίγνωσιν, another form of ἐπίγνωσις). Though Paul doesn’t say it directly I think he has used ἐπίγνωσις⁶ in Greek for the Hebrew word יָדַע (yâdaʽ).

The early history of יָדַע (yâdaʽ) must have been in Paul’s thoughts as he penned Romans.⁷ The first occurrence of יָדַע (yâdaʽ) is from the mouth of the cunning serpent: The serpent said to the woman, “Surely you will not die, for God knows (yâdaʽ, ידע) that when you eat from it⁸ your eyes will open and you will be like divine beings who know (yâdaʽ, ידעי) good and evil.”⁹ Adam and Eve believed the serpent and ate the forbidden fruit. Then the eyes of both of them opened, and they knew (yâdaʽ, וידעו) they were naked; so they sewed fig leaves together and made coverings for themselves.¹⁰ And the Lord God said, “Now that the man has become like one of us, knowing (yâdaʽ, לדעת) good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.” So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.¹¹

It seems to me that Paul must have been thinking about God’s promises through Jeremiah as he wrote Romans 9-11. I will give them the desire to acknowledge (yâdaʽ, לדעת) that I am the Lord. I will be their God and they will be my people. For they will wholeheartedly return to me.¹² “People will no longer need to teach their neighbors and relatives to know (yâdaʽ, דעו) me. For all of them, from the least important to the most important, will know (yâdaʽ, ידעו) me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”¹³ So while the desire for the ידעי (yâdaʽ) of good and evil led to sin and death, the ידעו (yâdaʽ) of God is the way back to righteousness and life.

One more thing about יָדַע (yâdaʽ) bears mentioning and bundles everything together with Paul’s understanding—you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.¹⁴ Now the man had marital relations (yâdaʽ, ידע) with his wife Eve, and she became pregnant and gave birth to Cain.¹⁵ So יָדַע (yâdaʽ) (and ἐπίγνωσις, I think,) describes an intimate form of knowing, much more than a casual acquaintance.

God gave them over to a depraved, reprobate or unapproved (ἀδόκιμον, a form of ἀδόκιμος) mind, and this led inexorably to the social situation we all know intimately (Romans 1:29-31 NET):

They are filled with every kind of unrighteousness,¹⁶ wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless,¹⁷ ruthless.

One final thing should be noted about this unapproved mind. Left to our own devices we not only practice this worship of unrighteousness, we promote it with missionary zeal. Although they fully know (ἐπιγνόντες, a form of ἐπιγινώσκω) God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.¹⁸

Addendum: May 29, 2020
Tables comparing Genesis 3:4; 3:5; 3:7; 3:22; 3:23; Jeremiah 24:7; 31:34; Genesis 4:1; 2:16 and 2:17 in the Tanakh, KJV and NET, and Genesis 3:4; 3:5; 3:7; 3:22; 3:23; Jeremiah 24:7; 31:34 (38:34); Genesis 4:1; 2:16 and 2:17 in the Septuagint (BLB and Elpenor) follow. Following those are tables comparing Romans 1:29 and 1:31 in the NET and KJV.

Genesis 3:4 (Tanakh)	Genesis 3:4 (KJV)	Genesis 3:4 (NET)
And the serpent said unto the woman: ‘Ye shall not surely die;	And the serpent said unto the woman, Ye shall not surely die:	The serpent said to the woman, “Surely you will not die,

Genesis 3:4 (Septuagint BLB)	Genesis 3:4 (Septuagint Elpenor)
καὶ εἶπεν ὁ ὄφις τῇ γυναικί οὐ θανάτῳ ἀποθανεῗσθε	καὶ εἶπεν ὁ ὄφις τῇ γυναικί· οὐ θανάτῳ ἀποθανεῖσθε
Genesis 3:4 (NETS)	Genesis 3:4 (English Elpenor)
And the snake said to the woman, “You will not die by death,	And the serpent said to the woman, Ye shall not surely die.

Genesis 3:5 (Tanakh)	Genesis 3:5 (KJV)	Genesis 3:5 (NET)
for G-d doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as G-d, knowing good and evil.’	For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.	for God knows that when you eat from it your eyes will open and you will be like God, knowing good and evil.”

Genesis 3:5 (Septuagint BLB)	Genesis 3:5 (Septuagint Elpenor)
ᾔδει γὰρ ὁ θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί καὶ ἔσεσθε ὡς θεοὶ γινώσκοντες καλὸν καὶ πονηρόν	ᾔδει γὰρ ὁ Θεός, ὅτι ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν
Genesis 3:5 (NETS)	Genesis 3:5 (English Elpenor)
for God knew that on the day you eat of it, your eyes would be opened, and you would be like gods knowing good and evil.”	For God knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods, knowing good and evil.

Genesis 3:7 (Tanakh)	Genesis 3:7 (KJV)	Genesis 3:7 (NET)
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.	And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.	Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Genesis 3:7 (Septuagint BLB)	Genesis 3:7 (Septuagint Elpenor)
καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῗς περιζώματα	καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν, καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα
Genesis 3:7 (NETS)	Genesis 3:7 (English Elpenor)
And the eyes of the two were opened, and they knew that they were naked, and they sewed fig leaves together and made loincloths for themselves.	And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them.

Genesis 3:22 (Tanakh)	Genesis 3:22 (KJV)	Genesis 3:22 (NET)
And HaShem G-d said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’	And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:	And the Lord God said, “Now that the man has become like one of us, knowing good and evil, he must not be allowed to stretch out his hand and take also from the tree of life and eat, and live forever.”

Genesis 3:22 (Septuagint BLB)	Genesis 3:22 (Septuagint Elpenor)
καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῗρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα	καὶ εἶπεν ὁ Θεός· ἰδοὺ ᾿Αδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μή ποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα
Genesis 3:22 (NETS)	Genesis 3:22 (English Elpenor)
Then God said, “See, Adam has become like one of us, knowing good and evil, and now perhaps he might reach out his hand and take of the tree of life and eat, and live forever.”	And God said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and [so] he shall live forever–

Genesis 3:23 (Tanakh)	Genesis 3:23 (KJV)	Genesis 3:23 (NET)
Therefore HaShem G-d sent him forth from the garden of Eden, to till the ground from whence he was taken.	Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.	So the Lord God expelled him from the orchard in Eden to cultivate the ground from which he had been taken.

Genesis 3:23 (Septuagint BLB)	Genesis 3:23 (Septuagint Elpenor)
καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη	καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήφθη
Genesis 3:23 (NETS)	Genesis 3:23 (English Elpenor)
And the Lord God sent him forth from the orchard of delight to till the earth from which he was taken.	So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.

Jeremiah 24:7 (Tanakh)	Jeremiah 24:7 (KJV)	Jeremiah 24:7 (NET)
And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.	And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.	I will give them the desire to acknowledge that I am the Lord. I will be their God and they will be my people. For they will wholeheartedly return to me.’

Jeremiah 24:7 (Septuagint BLB)	Jeremiah 24:7 (Septuagint Elpenor)
καὶ δώσω αὐτοῗς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμὲ ὅτι ἐγώ εἰμι κύριος καὶ ἔσονταί μοι εἰς λαόν καὶ ἐγὼ ἔσομαι αὐτοῗς εἰς θεόν ὅτι ἐπιστραφήσονται ἐπ᾽ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν	καὶ δώσω αὐτοῖς καρδίαν τοῦ εἰδέναι αὐτοὺς ἐμέ, ὅτι ἐγώ εἰμι Κύριος, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν, ὅτι ἐπιστραφήσονται ἐπ’ ἐμὲ ἐξ ὅλης τῆς καρδίας αὐτῶν
Jeremiah 24:7 (NETS)	Jeremiah 24:7 (English Elpenor)
And I will give them a heart that they may know me, that I am the Lord, and they shall become a people to me, and I shall become a god to them, because they shall return to me with their whole heart.	And I will give them a heart to know me, that I am the Lord: and they shall be to me a people, and I will be to them a God: for they shall turn to me with all their heart.

Jeremiah 31:34 (Tanakh)	Jeremiah 31:34 (KJV)	Jeremiah 31:34 (NET)
And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.	And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.	“People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”

Jeremiah 31:34 (Septuagint BLB)	Jeremiah 38:34 (Septuagint Elpenor)
καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων γνῶθι τὸν κύριον ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου αὐτῶν ὅτι ἵλεως ἔσομαι ταῗς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι	καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων· γνῶθι τὸν Κύριον· ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι
Jeremiah 38:34 (NETS)	Jeremiah 38:34 (English Elpenor)
And they shall not teach, each his fellow citizen and each his brother, saying, “Know the Lord,” because they shall all know me, from their small even to their great, because I will be gracious regarding their injustices, and remember their sins no more.	And they shall not at all teach every one his [fellow] citizen, and every one his brother, saying, Know the Lord: for all shall know me, from the least of them to the greatest of them: for I will be merciful to their iniquities, and their sins I will remember no more.

Genesis 4:1 (Tanakh)	Genesis 4:1 (KJV)	Genesis 4:1 (NET)
And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have gotten a man with the help of HaShem.’	And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.	Now the man was intimate with his wife Eve, and she became pregnant and gave birth to Cain. Then she said, “I have created a man just as the Lord did!”

Genesis 4:1 (Septuagint BLB)	Genesis 4:1 (Septuagint Elpenor)
Αδαμ δὲ ἔγνω Ευαν τὴν γυναῗκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν Καιν καὶ εἶπεν ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ	ΑΔΑΜ δὲ ἔγνω Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν καὶ εἶπεν· ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ
Genesis 4:1 (NETS)	Genesis 4:1 (English Elpenor)
Now Adam knew his wife Heua, and after she had conceived she bore Kain and said, “I have acquired a man through God.”	AND Adam knew Eve his wife, and she conceived and brought forth Cain and said, I have gained a man through God.

Genesis 2:16 (Tanakh)	Genesis 2:16 (KJV)	Genesis 2:16 (NET)
And HaShem G-d commanded the man, saying: ‘Of every tree of the garden thou mayest freely eat;	And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:	Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard,

Genesis 2:16 (Septuagint BLB)	Genesis 2:16 (Septuagint Elpenor)
καὶ ἐνετείλατο κύριος ὁ θεὸς τῷ Αδαμ λέγων ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ	καὶ ἐνετείλατο Κύριος ὁ Θεὸς τῷ ᾿Αδὰμ λέγων· ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγῇ
Genesis 2:16 (NETS)	Genesis 2:16 (English Elpenor)
And the Lord God commanded Adam, saying, “You shall eat for food of every tree that is in the orchard,	And the Lord God gave a charge to Adam, saying, Of every tree which is in the garden thou mayest freely eat,

Genesis 2:17 (Tanakh)	Genesis 2:17 (KJV)	Genesis 2:17 (NET)
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’	But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.	but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.”

Genesis 2:17 (Septuagint BLB)	Genesis 2:17 (Septuagint Elpenor)
ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν οὐ φάγεσθε ἀπ᾽ αὐτοῦ ᾗ δ᾽ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ θανάτῳ ἀποθανεῗσθε	ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ φάγεσθε ἀπ᾿ αὐτοῦ· ᾗ δ᾿ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, θανάτῳ ἀποθανεῖσθε
Genesis 2:17 (NETS)	Genesis 2:17 (English Elpenor)
but of the tree for knowing good and evil, of it you shall not eat; on the day that you eat of it, you shall die by death.”	but of the tree of the knowledge of good and evil– of it ye shall not eat, but in whatsoever day ye eat of it, ye shall surely die.

Romans 1:29 (NET)	Romans 1:29 (KJV)
They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips,	Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας, ψιθυριστάς	πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας	πεπληρωμενους παση αδικια πορνεια πονηρια πλεονεξια κακια μεστους φθονου φονου εριδος δολου κακοηθειας ψιθυριστας

Romans 1:31 (NET)	Romans 1:31 (KJV)
senseless, covenant-breakers, heartless, ruthless.	Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

NET Parallel Greek	Stephanus Textus Receptus	Byzantine Majority Text
ἀσυνέτους ἀσυνθέτους ἀστόργους ἀνελεήμονας	ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας	ασυνετους ασυνθετους αστοργους ασπονδους ανελεημονας

Romans, Part 7

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Back to David’s Forgiveness, Part 4

Back to Romans, Part 24

Back to Condemnation or Judgment? – Part 16

Back to Father, Forgive Them, Part 3

Back to Son of God – 1 John, Part 2

Back to Fear – Exodus, Part 6

Back to A Monotonous Cycle Revisited, Part 1

Back to A Monotonous Cycle Revisited, Part 2

Back to Romans, Part 42

Back to Apostles and Prophets, Part 1

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Back to Father, Son and Holy Spirit, Part 9

Back to Father, Son and Holy Spirit – Part 10

Back to Keep Yourselves from Idols, Part 1

Back to Father, Son and Holy Spirit – Part 11

¹ Romans 7:4 (NET)

² Revelation 19:20; 20:10, 14, 15 (NET)

³ Matthew 8:12; 22:13; 25:30 (NET)

⁴ Romans 3:20 (NET)

⁵ Romans 10:2 (NET)

⁶ The Septuagint used forms of εἴδω and γινώσκω for the verses quoted in Genesis (3:5 ᾔδει, γινώσκοντες; 3:7 ἔγνωσαν; 3:22 γινώσκειν) and in Jeremiah (24:7 εἰδέναι; 31:34 γνῶθι, εἰδήσουσίν). I think Paul used forms of ἐπίγνωσις to add that intimate sense of knowing, following 1 Corinthians 13:12b (NET): Now I know (γινώσκω) in part, but then I will know fully (ἐπιγνώσομαι, a form of ἐπιγινώσκω), just as I have been fully known (ἐπεγνώσθην, another form of ἐπιγινώσκω).

⁷ cf. Romans 5:12-21

⁸ Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard, but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die.” Genesis 2:16, 17 (NET)

⁹ Genesis 3:4, 5 (NET)

¹⁰ Genesis 3:7 (NET)

¹¹ Genesis 3:22, 23 (NET)

¹² Jeremiah 24:7 (NET)

¹³ Jeremiah 31:34 (NET)

¹⁴ Romans 7:4 (NET)

¹⁵ Genesis 4:1 (NET)

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had πορνεια (KJV: fornication) following unrighteousness. The NET parallel Greek text and NA²⁸ did not.

¹⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ασπονδους (KJV: implacable) following heartless (KJV: without natural affection). The NET parallel Greek text and NA²⁸ did not.

¹⁸ Romans 1:32 (NET)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Romans 7:4

Exploration, Part 11

Exploration, Part 6

To Make Holy, Part 5

Romans, Part 31

Romans, Part 6