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.
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Masoretic Text |
Septuagint |
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Genesis 17:9-14 (Tanakh) |
Genesis 17:9-14 (NET) |
Genesis 17:9-14 (NETS) |
Genesis 17:9-14 (Elpenor English) |
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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. |
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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. |
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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. |
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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. |
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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. |
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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.
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Masoretic Text |
Septuagint |
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Exodus 12:43-49 (Tanakh) |
Exodus 12:43-49 (NET) |
Exodus 12:43-49 (NETS) |
Exodus 12:43-49 (Elpenor English) |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
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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.
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Masoretic Text |
Septuagint |
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Leviticus 12:1-4 (Tanakh) |
Leviticus 12:1-4 (NET) |
Leviticus 12:1-4 (NETS) |
Leviticus 12:1-4 (Elpenor English) |
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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, |
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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. |
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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. |
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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 him1…that 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 set…free 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 do…submit 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 slavery—δουλείας, 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.
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Galatians 5:1 |
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Old Covenant (ESV) |
New Covenant |
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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.
| 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. |
| 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 |
| 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 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. |
| 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 |
| 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. | 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. |
| 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 |
| 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. | 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. |
| 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 |
| 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. | 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. |
| 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 |
| 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.’ | 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.” |
| 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 |
| 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. |
| 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. |
| 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 |
| 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 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. |
| 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 |
| 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 an hired servant shall not eat thereof. | A foreigner and a hired worker must not eat it. |
| πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾽ αὐτοῦ | πάροικος ἢ μισθωτὸς οὐκ ἔδεται ἀπ᾿ αὐτοῦ |
| 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. | 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. |
| 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 |
| 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. | All the congregation of Israel shall keep it. | The whole community of Israel must observe it. |
| πᾶσα συναγωγὴ υἱῶν Ισραηλ ποιήσει αὐτό | πᾶσα συναγωγὴ υἱῶν ᾿Ισραὴλ ποιήσει αὐτό |
| 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. | 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. |
| 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 |
| 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.’ | 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.” |
| νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν | νόμος εἷς ἔσται τῷ ἐγχωρίῳ καὶ τῷ προσελθόντι προσηλύτῳ ἐν ὑμῖν |
| 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. |
| And HaShem spoke unto Moses, saying: | And the LORD spake unto Moses, saying, | The Lord spoke to Moses: |
| καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων | ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων |
| 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. | 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. |
| 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 |
| 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 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. |
| 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 |
| 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. |
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Galatians 5:1 (KJV) |
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| 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. |
| 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 |
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Galatians 4:26 (KJV) |
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| 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. |
| 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)
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)
5 The Stephanus Textus Receptus and Byzantine Majority Text had μητηρ παντων ημων (KJV: mother of us all) here, where the NET parallel Greek text and NA28 had μήτηρ ἡμῶν.
6 John 3:6, 7 (NET)
7 Galatians 5:1 (ESV)
9 Galatians 5:2 (ESV)
10 Galatians 5:3 (ESV)
11 Romans 6:6 (ESV)
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)
20 Galatians 5:1 (NIV)