Exploration, Part 1

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

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

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

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

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

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

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

Masoretic Text

Septuagint

Genesis 17:9-14 (Tanakh)

Genesis 17:9-14 (NET)

Genesis 17:9-14 (NETS)

Genesis 17:9-14 (Elpenor English)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Circumcision was a prerequisite for eating the Passover.

Masoretic Text

Septuagint

Exodus 12:43-49 (Tanakh)

Exodus 12:43-49 (NET)

Exodus 12:43-49 (NETS)

Exodus 12:43-49 (Elpenor English)

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

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

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

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

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

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

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

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

A sojourner and a hired servant shall not eat thereof.

A foreigner and a hired worker must not eat it.

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

A sojourner or hireling shall not eat of it.

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

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

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

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

All the congregation of Israel shall keep it.

The whole community of Israel must observe it.

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

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

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

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

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

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

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

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

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

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

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

Masoretic Text

Septuagint

Leviticus 12:1-4 (Tanakh)

Leviticus 12:1-4 (NET)

Leviticus 12:1-4 (NETS)

Leviticus 12:1-4 (Elpenor English)

And HaShem spoke unto Moses, saying:

The Lord spoke to Moses:

And the Lord spoke to Moyses, saying:

And the Lord spoke to Moses, saying,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And (Romans 8:20, 21 ESV):

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Galatians 5:1

Old Covenant (ESV)

New Covenant

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

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

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

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

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

Here is a question intended to help one choose wisely:

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

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

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

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

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

I’ll pick this up in another essay.

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

Genesis 17:9 (Tanakh)

Genesis 17:9 (KJV)

Genesis 17:9 (NET)

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

Genesis 17:9 (BLB Septuagint)

Genesis 17:9 (Elpenor Septuagint)

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

Genesis 17:9 (NETS)

Genesis 17:9 (Elpenor English)

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

Genesis 17:10 (Tanakh)

Genesis 17:10 (KJV)

Genesis 17:10 (NET)

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

Genesis 17:10 (BLB Septuagint)

Genesis 17:10 (Elpenor Septuagint)

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

Genesis 17:10 (NETS)

Genesis 17:10 (Elpenor English)

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

Genesis 17:11 (Tanakh)

Genesis 17:11 (KJV)

Genesis 17:11 (NET)

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

Genesis 17:11 (BLB Septuagint)

Genesis 17:11 (Elpenor Septuagint)

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

Genesis 17:11 (NETS)

Genesis 17:11 (Elpenor English)

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

Genesis 17:12 (Tanakh)

Genesis 17:12 (KJV)

Genesis 17:12 (NET)

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

Genesis 17:12 (BLB Septuagint)

Genesis 17:12 (Elpenor Septuagint)

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

Genesis 17:12 (NETS)

Genesis 17:12 (Elpenor English)

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

Genesis 17:13 (Tanakh)

Genesis 17:13 (KJV)

Genesis 17:13 (NET)

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

Genesis 17:13 (BLB Septuagint)

Genesis 17:13 (Elpenor Septuagint)

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

Genesis 17:13 (NETS)

Genesis 17:13 (Elpenor English)

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

Genesis 17:14 (Tanakh)

Genesis 17:14 (KJV)

Genesis 17:14 (NET)

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

Genesis 17:14 (BLB Septuagint)

Genesis 17:14 (Elpenor Septuagint)

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

Genesis 17:14 (NETS)

Genesis 17:14 (Elpenor English)

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

Exodus 12:43 (Tanakh)

Exodus 12:43 (KJV)

Exodus 12:43 (NET)

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

Exodus 12:43 (BLB Septuagint)

Exodus 12:43 (Elpenor Septuagint)

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

Exodus 12:43 (NETS)

Exodus 12:43 (Elpenor English)

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

Exodus 12:44 (Tanakh)

Exodus 12:44 (KJV)

Exodus 12:44 (NET)

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

Exodus 12:44 (BLB Septuagint)

Exodus 12:44 (Elpenor Septuagint)

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

Exodus 12:44 (NETS)

Exodus 12:44 (Elpenor English)

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

Exodus 12:45 (Tanakh)

Exodus 12:45 (KJV)

Exodus 12:45 (NET)

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

Exodus 12:45 (BLB Septuagint)

Exodus 12:45 (Elpenor Septuagint)

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

Exodus 12:45 (NETS)

Exodus 12:45 (Elpenor English)

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

Exodus 12:46 (Tanakh)

Exodus 12:46 (KJV)

Exodus 12:46 (NET)

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

Exodus 12:46 (BLB Septuagint)

Exodus 12:46 (Elpenor Septuagint)

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

Exodus 12:46 (NETS)

Exodus 12:46 (Elpenor English)

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

Exodus 12:47 (Tanakh)

Exodus 12:47 (KJV)

Exodus 12:47 (NET)

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

Exodus 12:47 (BLB Septuagint)

Exodus 12:47 (Elpenor Septuagint)

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

Exodus 12:47 (NETS)

Exodus 12:47 (Elpenor English)

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

Exodus 12:48 (Tanakh)

Exodus 12:48 (KJV)

Exodus 12:48 (NET)

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

Exodus 12:48 (BLB Septuagint)

Exodus 12:48 (Elpenor Septuagint)

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

Exodus 12:48 (NETS)

Exodus 12:48 (Elpenor English)

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

Exodus 12:49 (Tanakh)

Exodus 12:49 (KJV)

Exodus 12:49 (NET)

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

Exodus 12:49 (BLB Septuagint)

Exodus 12:49 (Elpenor Septuagint)

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

Exodus 12:49 (NETS)

Exodus 12:49 (Elpenor English)

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

Leviticus 12:1 (Tanakh)

Leviticus 12:1 (KJV)

Leviticus 12:1 (NET)

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

Leviticus 12:1 (BLB Septuagint)

Leviticus 12:1 (Elpenor Septuagint)

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

Leviticus 12:1 (NETS)

Leviticus 12:1 (Elpenor Engish)

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

Leviticus 12:2 (Tanakh)

Leviticus 12:2 (KJV)

Leviticus 12:2 (NET)

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

Leviticus 12:2 (BLB Septuagint)

Leviticus 12:2 (Elpenor Septuagint)

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

Leviticus 12:2 (NETS)

Leviticus 12:2 (Elpenor Engish)

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

Leviticus 12:4 (Tanakh)

Leviticus 12:4 (KJV)

Leviticus 12:4 (NET)

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

Leviticus 12:4 (BLB Septuagint)

Leviticus 12:4 (Elpenor Septuagint)

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

Leviticus 12:4 (NETS)

Leviticus 12:4 (Elpenor Engish)

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

Galatians 5:1 (NET)

Galatians 5:1 (KJV)

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

Galatians 5:1 (NET Parallel Greek)

Galatians 5:1 (Stephanus Textus Receptus)

Galatians 5:1 (Byzantine Majority Text)

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

Galatians 4:26 (NET)

Galatians 4:26 (KJV)

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

Galatians 4:26 (NET Parallel Greek)

Galatians 4:26 (Stephanus Textus Receptus)

Galatians 4:26 (Byzantine Majority Text)

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

1 2 Peter 3:15b (ESV)

2 2 Peter 3:16b (ESV) Table

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

4 Galatians 4:31 (ESV)

6 John 3:6, 7 (NET)

7 Galatians 5:1 (ESV)

8 2 Corinthians 3:17 (ESV) Table

9 Galatians 5:2 (ESV)

10 Galatians 5:3 (ESV)

11 Romans 6:6 (ESV)

12 Romans 3:31 (ESV) Table

13 Romans 4:14 (ESV)

14 Romans 7:2 (ESV)

15 Romans 7:6 (ESV)

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

17 Romans 3:20 (ESV)

18 Galatians 2:15, 16 (ESV)

19 Galatians 5:4b (ESV) Table

20 Galatians 5:1 (NIV)

You Must Be Gentle, Part 3

I watched an interview with Ingmar Bergman on the DVD version of “Persona” called “A Poem in Images.”  He spoke in English, not his native language, but I left the quote below verbatim because I liked the ideas expressed as they were.

“I was ill and they had to make some sort of operation.  And I got in my arm an injection…I had been unconscious six hours.  You know I had no feeling about time, of hour.  From existing, I have being in the situation of nonexisting.  And that makes me very happy….I am conscious about myself and everything and then suddenly, or slowly, my consciousness fades out, switches off.  And it is a not existing.  That is a marvelous feeling.  From existing I am not existing.  And at that moment nothing can happen to me.  I think it would be terrible if somebody came after this marvelous not existing and wake me up, and said, ‘You are a returned soul Mr. Bergman,’ or something like that, ‘and you have to go here or there; you are guilty for that, not guilty for that.’  I think it’s just crazy.”

I was about five years old when I accepted what I thought was the gospel: believe in the Lord Jesus Christ or burn in hell for all eternity.  It seemed like a no brainer.  I was surprised that everyone in children’s church didn’t choose Jesus right there and then.  (I can’t say for certain that I was taught this until an evangelism course I took as an adult, but the first time I seriously questioned whether this ultimatum was the Gospel was during that course.)  I was saved, saved from hell, because I confessed that I was a sinner and believed in Jesus.  And it worked in the sense that I grew up among fundamentalist Christians and can’t recall ever having any fear that I would go to hell, not as a child, anyway.

Hell was never taught as something I should fear.  It was taught as motivation to invite my friends to Sunday school, friends who would go to hell if they didn’t confess that they were sinners and ask Jesus into their hearts.  I tried to invite my next door neighbor once.  In fact, I probably tried to save him myself right there and then.  But my Catholic friend knew as much (or more) about trusting Jesus as I did.  So I decided that my Sunday school teachers didn’t know much about my friends.

“So this feeling of not existence made me very happy,” Bergman continued, “because it was a feeling of relief, because this feeling of a god, this idea about a god, was very unhealthy.  It was a feeling of something that was perfect, extremely perfect, the most extreme perfect that exists.  In comparison to that I always must feel like a snake, like a dirty snake.  For a human being to feel like a dirty snake is not good.”

In Junior High I pretended to be ill one morning so I could stay home and finish reading “Phaedo” by Plato, the death of Socrates.  Socrates concluded, “if while in company with the body the soul cannot have pure knowledge, one of two things seems to follow—either knowledge is not to be attained at all, or, if at all, after death.”[1]  This has had a lifelong impact on me.  Perhaps the main reason I have believed that each of us will give an account of himself to God[2] (when I believed little else) is the hope that some clarity will come in his response to my account.  The primary torment of Sartre’s hell in his play “No Exit” is not knowing for certain why, or if, one is there.  Knowledge was the hardest thing to give up when I flirted with atheism.  To accept that knowledge is either unattainable, or that the verdict of a jury of my peers (or even a cadre of knowledge elites) is the highest form of truth and justice, is a camel I can’t swallow.

So though I have experienced anesthesia and even wondered if that was what death was like, it was never comforting to me.  Still, I could relate because I had been enamored with the fantasy of having never been bothered with existence in the first place.

As a child I prayed for two things: that my parents would get along and that I could hit a fast pitch baseball.  Sure, I probably prayed for other things, too, but these are the prayers I remember.  I certainly prayed them the most.  My parents never did get along any better.  They separated in my early twenties.  And I hit the ball once, until my neighbor friend shared a record with me, a recording of Stan Musial talking about hitting.

I was hit by a pitch at practice early in my first season.  It broke my finger and I had to sit the season out.  Stan Musial seemed to understand my fear.  I don’t even remember now what he said.  I only remember that I began to stand in without shying away, watch the ball all the way to the bat and make contact.  I’m sure coaches had yelled things like that at me many times before.  But I had stood at Sportsmen’s Park banging my wooden seat on its hinges when Stan the Man came up to bat.  Sometimes he struck out.  But the next time we stood and banged our seats again, and more often than not, often enough to satisfy us all, Stan the Man hit it out of the park.  When Stan Musial said it, I listened.  And I decided that he was a much better hitter than God.

In my late twenties I spent several years studying the Bible, history and philosophy.  I prayed for answers to the questions my studies posed, then I trusted that those answers would be forthcoming, and kept on studying.  By contrast I hated the Bible as a child.  When I was forced to read it I didn’t hear anything because I thought I already knew what it said from Sunday school classes.  I didn’t particularly like Sunday school classes either.  The few times I did pick it up on my own I found some things that didn’t sound like my Sunday school and I assumed I didn’t understand the Bible, or that my understanding couldn’t possibly be right because so many people before me had understood it like my Sunday school classes.  In my late twenties I probably still thought I already knew what the Bible said, but I was driven to read it, insatiably driven.  Answers came, sometimes amazingly.

One was in a book from the British Museum.  A friend gave it to me after a trip to London.  He didn’t know the question I was asking and he didn’t know the answer was in the book he purchased for me.  He simply thought I would like the book.  And he was wrong!  Apart from the question I was asking, I would have had no interest in this book at all.

Nietzsche: Friedrich Nietzsche was much smarter than I am.  He would have convinced me of atheism apart from the Lord’s answers to his questions, or the questions he fostered in me.  I will be forever grateful to Nietzsche for those questions.  The Lord’s answers changed the way I read and understand the Bible.

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

He was angry.  But I didn’t respond in what I consider a typical male response to anger, matching anger for anger, blow for blow.  To repeat what He said wouldn’t mean much.  It was completely in tune with the years we had spent analyzing statements and their negations.  The thrust of it was, “I don’t care what you want, I called you into existence to love you.”  My uncharacteristic response—one I have noticed in women responding to men’s anger, especially their jealousy—was, “He loves me.”

So while Bergman’s musings about anesthesia and death form a bond of recognition in me, and his taking comfort in nonexistence is endearing, I can’t follow Ingmar Bergman.  Clearly I am inferior to God.  But He has gone so out of his way to demonstrate his love and mercy to me that I can’t help but feel like a beloved child rather than a dirty snake.  For you did not receive the spirit of slavery leading again to fear, Paul wrote the Romans, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”[3]


[3] Romans 8:15 (NET)

Fear – Genesis, Part 1

Paul was not the only one to write about the end of fear.  John also wrote, There is no fear (φόβος) in love, but perfect love drives out fear (φόβον, a form of φόβος), because fear (φόβος) has to do with punishment (κόλασιν, a form of κόλασις).  The one who fears (φοβούμενος, a form of φοβέω) punishment has not been perfected in love.1  This is as good to hear as Paul’s statement, For you did not receive the spirit of slavery leading again to fear (φόβον, a form of φόβος).2  But I wonder about the fear of the Lord since the concept continued into the New Testament.

Therefore, because we know the fear (φόβον, a form of φόβος) of the Lord, Paul wrote the Corinthians, we try to persuade people3  And to slaves in Colossae he wrote, obey your earthly masters in every respect, not only when they are watching4 – like those who are strictly people-pleasers – but with a sincere heart, fearing (φοβούμενοι, a form of φοβέω) the Lord.5  I have begun to track fear through the Old Testament to attempt to understand this better.

The first occurrence was from the mouth of Adam after he ate the forbidden fruit, “I heard you moving about in the orchard, and I was afraid (yārē’, וָֽאִירָ֛א) because I was naked, so I hid,”6 he said to the Lord God moving about in the orchard at the breezy time of the day.7  The rabbis who translated the Septuagint used the Greek word ἐφοβήθην for the Hebrew word, the passive form of φοβέω the root of φόβος.8  This form does not occur in the New Testament but is close to, For I was afraid (ἐφοβούμην, a form of φοβέω) of you, because you are a severe man.9  This is apparently the middle voice of φέβομαι.

Next God spoke what would become the most common divine greeting to those born of Adam, “Fear (yârêʼ, תִּירָ֣א) not, Abram!  I am your shield and the one who will reward you in great abundance.”10  In the Septuagint the rabbis chose the Greek word φοβοῦ.  The first usage of this form in the New Testament was in Mark’s account of the synagogue ruler Jairus.  He fell at Jesus’ feet and said, “My little daughter is near death.  Come and lay your hands on her so that11 she may be healed and live.”12  But, people came from the synagogue ruler’s house saying, “Your daughter has died.  Why trouble the teacher any longer?”  But Jesus, paying no attention13 to what was said, told the synagogue ruler, “Do not be afraid (φοβοῦ, a form of φοβέω); just believe (πίστευε, a form of πιστεύω).”14

And here by faith in the revelation of Scripture I can begin to analyze the beginning of fear from its end.  Jesus offered faith to Jairus as an antidote, or a preoccupation, to his fear of the revealed facts.  (Jesus apparently raised his daughter from death.)  This is the faith Adam lacked.   Though he had unimaginable experience of God’s generous provision, Adam’s faith was in his own efforts to keep God’s commandment.  Once that commandment was broken he feared punishment.  Whatever sonship he experienced was forfeit and he was given over to a spirit of slavery leading to fear.

Sarah didn’t believe the word of the Lord when it was said, I will surely return to you when the season comes round again, and your wife Sarah will have a son,15 but trusted in her long experience of barrenness.  She laughed to herself, thinking, “After I am worn out will I have pleasure, especially when my husband is old too?”16  The Lord confronted Abraham about her.  Then Sarah lied, saying, “I did not laugh,” because she was afraid (yârêʼ, יָרֵ֑אָה).  But the Lord said, “No! You did laugh.”17  While Adam’s fear prompted him to hide from the all-seeing God, Sarah’s fear persuaded her to lie to the all-knowing God.

The Hebrew word translated afraid above was the Greek word ἐφοβήθη in the Septuagint.  This form of φοβέω was first used in Matthew’s narrative of Joseph’s, Mary’s and Jesus’ return from Egypt.  After Herod had died, an angel of the Lord appeared in a dream to Joseph in Egypt saying, “Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child’s life are dead.”  So he got up and took the child and his mother and returned18 to the land of Israel.  But when he heard that Archelaus was reigning over19 Judea in place of his father Herod, he was afraid (ἐφοβήθη, another form of φοβέω) to go there.  After being warned in a dream, he went to the regions of Galilee.20  Joseph’s fear of Archelaus was apparently warranted since God warned him in a dream.

I get an image of the nature of Lot’s faith in the Lord from the next occurrence of fear (Genesis 19:15-17).

At dawn the angels hurried Lot along, saying, “Get going!  Take your wife and your two daughters who are here, or else you will be destroyed when the city is judged!”  When Lot hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them.  They led them away and placed them outside the city [Table].  When they had brought them outside, they said, “Run for your lives!  Don’t look behind you or stop anywhere in the valley!  Escape to the mountains or you will be destroyed!” [Table]

Lot apparently sensed the anxiousness in the angels’ tone of voice, but misunderstood its significance.  “No, please, Lord!” [Table] he said.  Your servant has found favor with you, and you have shown me great kindness by sparing my life.  But I am not able to escape to the mountains because this disaster will overtake me and I’ll die” [Table].21  Lot assumed that the angels’ anxiety was provoked by Lot’s relative slowness.  He reasoned that he should seek closer shelter.  “Look, this town over here is close enough to escape to, and it’s just a little one.  Let me go there.  It’s just a little place, isn’t it?  Then I’ll survive.”[23]

“Very well,” he replied, “I will grant this request too and will not overthrow the town you mentioned.”[24]  Then the angel revealed that he was anxious to fulfill the will of the Lord.  “Run there quickly, for I cannot do anything until you arrive there.”[25]  Lot made it safely to Zoar, and Zoar was spared from destruction when the Lord rained down sulfur and fire on Sodom and Gomorrah.[26]  But, Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid (yârêʼ) to live in Zoar.  So he lived in a cave with his two daughters.[27]  This, too, was ἐφοβήθη in the Septuagint.

The second usage of this form in the New Testament was, Although Herod wanted to kill John [because John had repeatedly told him, “It is not lawful for you to have {Herodias, his brother Philip’s wife}[28].”],[29] he feared (ἐφοβήθη) the crowd because they accepted John as a prophet.[30]  In other words, Herod did not believe the Lord that he should not have taken his brother’s wife.  He feared the wrath of his people if he killed one they considered a prophet.  Similarly, Lot did not believe that he would make it safely to the mountains and asked for Zoar to be spared as a place of refuge.  When that request was granted he did not believe that Zoar would continue to be spared from destruction and fled to the mountains.

There is a pattern of sorts here.  Those born of Adam fear God, but not in a good way.  It is not a fear that leads to faith in Him.  It prompts them to hide or lie or flee from his protection.  It is a fear of punishment.  They are not perfected in love.  And I take this to mean they are not led by the Spirit, they do not experience that continuous stream of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control[31] that flows from Him.


1 1 John 4:18 (NET)

2 Romans 8:15a (NET)

3 2 Corinthians 5:11a (NET)

5 Colossians 3:22 (NET) The NET parallel Greek text and NA28 had κύριον here, where the Stephanus Textus Receptus and Byzantine Majority Text had θεον (KJV: God).

6 Genesis 3:10 (NET) Table

7 Genesis 3:8 (NET) Table

8 Addendum 11/03/2024: In Strong’s Concordance online φέβομαι is listed as the root of φόβος. The Koine Greek Lexicon online doesn’t have a listing for φέβομαι.

9 Luke 19:21a (NET)

10 Genesis 15:1 (NET) Table

11 The NET parallel Greek text and NA28 had ἵνα here, where the Stephanus Textus Receptus and Byzantine Majority Text had οπως (KJV: that).

12 Mark 5:23 (NET) The NET parallel Greek text and NA28 had ζήσῃ here, a form of ζάω in the aorist tense, where the Stephanus Textus Receptus and Byzantine Majority Text had ζησεται (KJV: she shall live), in the future tense.

14 Mark 5:35, 36 (NET)

15 Genesis 18:10 (NET)

16 Genesis 18:12 (NET)

17 Genesis 18:15 (NET)

19 The Stephanus Textus Receptus and Byzantine Majority Text had επι (KJV: in) here. The NET parallel Greek text and NA28 did not.

20 Matthew 2:19-22 (NET)

21 Genesis 19:18, 19 (NET)

[23] Genesis 19:20 (NET)

[24] Genesis 19:21 (NET)

[25] Genesis 19:22a (NET)

[26] Genesis 19:24a (NET)

[27] Genesis 19:30 (NET)

[28] Matthew 14:3 (NET)

[29] Matthew 14:4 (NET)

[30] Matthew 14:5 (NET)

Romans, Part 32

For you did not receive the spirit of slavery leading again to fear (φόβον, a form of φόβος), Paul continued, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”1  Human beings have been afraid of God ever since Adam died and hid from Him, saying, and I was afraid because I was naked.2  That is καὶ ἐφοβήθην (a form of φοβέω) ὅτι γυμνός εἰμι3 in the Septuagint, literally, “and I was afraid because naked I am.”   And naked we still are, because no creature is hidden from God, but everything is naked (γυμνὰ, a form of γυμνός) and exposed to the eyes of him to whom we must render an account (λόγος).4  It is fitting that the fear that came upon us when Adam sinned is banished in Christ.

The word Abba is the childish word for father [Addendum 9/5/2024: or perhaps not].  It reminds me of the picture of John John Kennedy peeking out from under his father’s desk in the oval office at the White House.  In October of 1962 President Kennedy was the most feared man on the planet, with the power to plunge the world into nuclear war.  But to John John, he was Daddy.  The Spirit himself bears witness to our spirit that we are God’s children.  And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with (συμπάσχομεν, a form of συμπάσχω) him so we may also be glorified with (συνδοξασθῶμεν, a form of συνδοξάζω) him.5

There are many things someone might suffer, but this linkage of suffer with him so we may also be glorified with him leads me back to chapter 6: Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory (δόξης, a form of δόξα) of the Father, so we too may live a new life.6  Once Jesus’ disciples knew that He was the Christ, the Son of the living God7 he instructed them8 not to tell anyone.9

From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer (παθεῖν, a form of πάσχω) many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised.10

So Peter took him aside and began to rebuke him: “God forbid, Lord!  This must not happen to you!”11  Mark emphasized that Jesus spoke openly about this.  So Peter took him aside and began to rebuke him.12  But [Jesus] turned and said to Peter, “Get behind me, Satan!  You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s” [Table].  Then Jesus said to his disciples, “If anyone wants to become my follower, he must deny himself, take up his cross, and follow me.13  And Paul wrote, For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection.14

So the suffering Paul had in mind I think was primarily the frustration and inner confusion associated with this death and resurrection experience, particularly that neither I (old man born of the flesh nor new man born of the Spirit) can do what I wantFor the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.15  I’ve written in another essay in more detail that I think the essence of taking up one’s cross to follow Jesus in this death is not my will but yours be done,16 and a few more ideas about this suffering of death in anotherFor I consider that our present sufferings (παθήματα, a form of πάθημα) cannot even be compared to the glory that will be revealed to us,17 Paul continued (Romans 8:19-21 NET).

For the creation eagerly waits for the revelation of the sons of God [e.g., all who are led by the Spirit of God18].  For the creation was subjected to futility – not willingly but because of God who subjected it – in19 hope that the creation itself will also be set free from the bondage (δουλείας, a form of δουλεία) of decay (φθορᾶς, a form of φθορά) into the glorious freedom of God’s children.

In school I learned about evolution, that marvelous creative force that made everything we see today.  In my real life I travel from medical conference to medical conference where I hear about genetic defects and diseases, the bondage of decay, the actual observable results of evolution.  The palliation of genetic defects and diseases is one of our last locally produced products and a mainspring of our economy.  While medical researchers may intend to find “cures” for genetic defects and diseases good economic sense would argue against that.  But there is another more pressing problem to consider, more long range and more far reaching.

Those who are faithful to their creator evolution, what I will call the evolutionary mind, face a daunting problem when it comes to “cures” for the products of evolution.  To my mind a cure would be found along the lines of investigation leading to an understanding of God’s original design of the genetic code for humankind.  This would not be conceivable to the evolutionary mind.  There was no grand design, no right way for the code to be written.  It was all happenstance that happened to produce life-forms that survived under given conditions.  For the evolutionary mind a “cure” must come from one’s own mind, evaluating the conditions people must thrive under and “Imagineering” so to speak how the code should read to accommodate those conditions.

Just as an aside, it occurs to me that back-breeding (e.g., inter-racial marriage) is still quite effective to overcoming some of the genetic burden that continues to accumulate over time.  When I was young such marriage was a curiosity.  Now inter-racial marriage seems to be a positive symptom of enlightened thinking among many young people.  If that trend continues and becomes standard practice it may well alleviate the necessity for any more Draconian measures forbidding intra-racial marriage.  And to my way of thinking it is the religious mind that would stand in the way of inter-racial marriage much like it would have bridled at God’s decrees against intra-familial marriage when genetic burden made that necessary.

Paul’s point, however, was that those who trust in Christ, or more specifically those led by the Spirit of God, wait for God’s solution, that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.  While the children don’t know exactly how this will take place, they assume it is along the lines of death and resurrection that they are experiencing, a destruction by fire and a creation of new heavens and a new earth (2 Peter 3:8-13 NET).  Ultimately, the children trust that Abba, Daddy has everything under control.  The scorn and ridicule that elicits from those with an evolutionary mind may also be part of the suffering Paul wrote about.

For we know that the whole creation groans and suffers together (συνωδίνει, a form of συνωδίνω) until now.  Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies.  For in hope we were saved.  Now hope that is seen is not hope, because who hopes20 for what he sees?21

This is what convinced me that for Paul, So then, with the mind I myself serve the law of God, but with the flesh the law of sin,22 and, For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want,23 were normative for the believer’s experience here on earth.  They are the suffering to which he referred.  Even being led by the Spirit is but a foretaste of the glory that will be revealed to us.  It is the foretaste that prompts us to pray, Our Father in heaven, may your name be honored, may your kingdom come, may your will be done on earth as it is in heaven [Table].24

But if we hope for what we do not see, Paul concluded, we eagerly wait for it with endurance (ὑπομονῆς, a form of ὑπομονή).25

 

Addendum: October 11, 2024
Tables comparing Matthew 16:20; Romans 8:20 and 8:24 in the NET and KJV follow.

Matthew 16:20 (NET)

Matthew 16:20 (KJV)

Then he instructed his disciples not to tell anyone that he was the Christ. Then charged he his disciples that they should tell no man that he was Jesus the Christ.

Matthew 16:20 (NET Parallel Greek)

Matthew 16:20 (Stephanus Textus Receptus)

Matthew 16:20 (Byzantine Majority Text)

τότε |διεστείλατο| τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός τοτε διεστειλατο τοις μαθηταις αυτου ινα μηδενι ειπωσιν οτι αυτος εστιν ιησους ο χριστος τοτε διεστειλατο τοις μαθηταις αυτου ινα μηδενι ειπωσιν οτι αυτος εστιν ιησους ο χριστος

Romans 8:20 (NET)

Romans 8:20 (KJV)

For the creation was subjected to futility—not willingly but because of God who subjected it—in hope For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

Romans 8:20 (NET Parallel Greek)

Romans 8:20 (Stephanus Textus Receptus)

Romans 8:20 (Byzantine Majority Text)

τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφ᾿ ἑλπίδι τη γαρ ματαιοτητι η κτισις υπεταγη ουχ εκουσα αλλα δια τον υποταξαντα επ ελπιδι τη γαρ ματαιοτητι η κτισις υπεταγη ουχ εκουσα αλλα δια τον υποταξαντα επ ελπιδι

Romans 8:24 (NET)

Romans 8:24 (KJV)

For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

Romans 8:24 (NET Parallel Greek)

Romans 8:24 (Stephanus Textus Receptus)

Romans 8:24 (Byzantine Majority Text)

τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τίς ἐλπίζει τη γαρ ελπιδι εσωθημεν ελπις δε βλεπομενη ουκ εστιν ελπις ο γαρ βλεπει τις τι και ελπιζει τη γαρ ελπιδι εσωθημεν ελπις δε βλεπομενη ουκ εστιν ελπις ο γαρ βλεπει τις τι και ελπιζει

1 Romans 8:15 (NET)

2 Genesis 3:10 (NET) Table

4 Hebrews 4:13 (NET)

5 Romans 8:16, 17 (NET)

6 Romans 6:4 (NET)

10 Matthew 16:21 (NET)

11 Matthew 16:22 (NET)

12 Mark 8:32 (NET)

13 Matthew 16:23, 24 (NET)

14 Romans 6:5 (NET)

15 Galatians 5:17 (NET) Table

16 Luke 22:42b (NET) Table

17 Romans 8:18 (NET)

19 The NET parallel Greek text and NA28 had the preposition ἐφ᾿ here, where the Stephanus Textus Receptus and Byzantine Majority Text had another form of ἐπί: επ.

20 The Stephanus Textus Receptus and Byzantine Majority Text had τι και (KJV: why…yet) preceding hopes (KJV: hope). The NET parallel Greek text and NA28 did not.

21 Romans 8:22-24 (NET)

22 Romans 7:25b (NKJV) Table

23 Galatians 5:17 (NET) Table

24 Matthew 6:9, 10 (NET)

25 Romans 8:25 (NET)