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13

Unlike English, Greek is a heavily (or highly) inflected language.1 In English, one could say, “One Lord, one faith, one baptism,” and the adjective “one” does not change spelling according to the noun it modifies. In Greek, on the other hand, the typical adjective will decline2 according to:3 Since adjectives must agree with the nouns (or pronouns) they ...


11

All the words for "one" are different declensions of the same word (εἷς, μία, ἕν in the lexicon). It is declined to match the noun it modifies. ἓν - is nominative neuter singular μιᾷ - is dative feminine sigular (in a prepositional phrase) εἷς - is nominative masculine singular μία - is nominative feminine sigular There are sites like the following ...


6

Luke 3:6 does in fact say: “And all flesh shall see the salvation of God” (KJV). (και οψεται πασα σαρξ το σωτηριον του θεου). And then 1 Cor. 15:39 says: “All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds”. (ου πασα σαρξ η αυτη σαρξ αλλα αλλη μεν ανθρωπων αλλη δε σαρξ ...


6

This seem like a simple answer but this section is talking about extra ordinary gifts. It is an unusual gift of faith to some believers only, not general faith in Christ. What these gifts were exactly and if they are still given today is a controversy within Christianity. Primarily the split is between charismatics and tradition cessation movements. For ...


5

The rich young ruler would be an antitype of the little child. A little child (παιδίον) will rely entirely on their parent. The rich young ruler was instead relying on his own riches. God calls us to give up this world and instead be dependent on Him.


5

τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως διὰ is a preposition which is, technically, ad "verbal adjective." Participles usually introduce participial phrases which can serve either adverbially or adjectivally ("Running for your life." vs. "Hair of white.") and, as such, can take on a wide variety of meanings. To further widen the range, they can also be ...


5

"Faith" here is used in a broad way. The fuller context is: [21] It is good not to eat meat or drink wine or do anything that causes your brother to stumble. [22] The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. [23] But whoever has doubts is condemned ...


5

This is an interesting question. To put this verse into context we must begin with chapter 12 where we learn that G-d commands Avram to leave his home and to go to some place G-d will eventually show him and therein make from him a "great nation." Gen. 12:1. He goes -- at the age of 75 and childless, bringing with him his wife and nephew. At Gen. 12:7, G-...


4

This passage would have been understood according to its plain meaning, and in the context of the previous passages, that is, that after G-d promised Abram something almost unbelievable, Abram truly believed and we are told that he was rewarded for this act of faith. Just before this passage, G-d spoke to Abram and said: (Genesis 15:3) "Do not be afraid, ...


4

Gen 15:6 is completely ambiguous in masoretic manuscript. Any translation that does not preserve this ambiguity is in fact an interpretation. The verse has two third person verbs, "he believed" and "he accounted", the second with a direct object pronoun "he accounted it/him", and one proposition phrase with the explicit third person pronoun "him", "...


4

It's a good question. Unfortunately the answer appears to be that it's just really unclear. We know what James is arguing, but exactly how is a little more problematic. Leading people to look at different ways of handling the "quote" James gives. Moo gives a nice little section in "James: An Introduction and Commentary" in Tyndale. But I think his ...


4

Every attempt being made to understand the meaning of “the faith of Jesus" with spotlight on Revelation 14:12 must be carefully balanced with different scriptures where the word "faith" appears. To start with, King James and ESV did not render the phrase the same way. Here is the patience of the saints: here are they that keep the commandments of God, ...


4

Why would we think that seeking to be justified by Jesus Christ would somehow suggest that we are found to be sinners? The notion is that Christ made those Jewish Christians who sought to be justified in Him sinners because he led them to abandon the Law. In this sense, Christ could be accused of being a minister of sin. How is rebuilding things that we ...


3

The Greek text of the passage you mention is as follows: ΚΑΤΑ ΙΩΑΝΝΗΝ 3:15-16 (SBLGNT) 15 ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. One possible literal translation of the text: John 3:15-16 (YLT) 15 that ...


3

The word "world" (κοσμος) can have a number of meanings other than "every human being without exception," which is how it is often taken. A.W. Pink maintained that there are 7 uses for the word "world" and John Own offered (I believe) 16. In John's gospel there are a few meanings present, ranging from "every human being without exception" to "all nations of ...


3

Not really. I suspect you usually think of "obey" as "following a code" because you grew up in a culture where you obey a systematized set of rules imposed by an impersonal government. In first-century Judea, obedience was always to a personal someone, whether your parent or governor or a spirit (who then obeyed someone above them). Obedience in the Acts 12 ...


3

I struggle with faith being seen as some mystical force that can be increased to avoid unbelief In Greek, "faith" and "belief" are exactly the same thing, represented by the word πίστις (pistis) as a noun, or πιστεύω (pisteuō) as a verb. In the majority of texts, the underlying Greek for what your translation gives as "little faith" is ἀπιστία (apistia)...


3

I think Jesus' use of "Israel" here and elsewhere ignores Rome's geopolitical impositions and points directly to the nation itself. The people, all of Abraham's natural descendants, are often referred to as "Israel" throughout the gospels, for example: Matthew 15:24 - I am not sent but unto the lost sheep of the house of Israel. Luke 22:30 - That ye ...


3

Gal. chap. 2 is wrestling with those who kept coming in to the 1st century assemblies and telling them they had to keep the law; ie. be circumcised, etc. The background then is whether they were still under the law, or under grace through Christ. Gal. 2:3:4, "3 but not even Titus, who [is] with me, being a Greek, was compelled to be circumcised -- 4 ...


3

I think there is a small error in your premise regarding the rich young ruler. Yes, Jesus did say "keep the commandments" (Matthew 19:17), but when the matter was pressed, Jesus fleshed out the answer, indicating what the real issue was: the rich, young ruler was not quite as perfect at following the commandments of God as he had claimed. In Matthew 19:20, ...


2

In Matthew Jesus has five well-structured, long discourses. Ch18 is one of them. Each of these discourses revolves around one central theme, and deals with a single subject, and often examines different aspects of parts of the subject. Jesus' sermon on the mount (ch5-7) deals with different aspects of true discipleship. Mt 10 deals with the theory and ...


2

This is more of a theological question since the text itself doesn't really make this explicit. The English translation you've given is a good rendering of this passage into English. The text is clear that "you have [already] been saved," as it is perfect (completed action), but whether faith was a one-time event or ongoing necessity is not immediately clear ...


2

G-d talks about His people at the best light possible. Take for example David, after he murdered and committed adultery 1 Kings 3:14 Hebrews 11 is a classic example. Here is a list of examples of faith. But another look at the list you have deceivers, drunks, and murderers. You are right that at that time the disciples lacked faith. A few hours after ...


2

I totally agree with Nathan, that was one of the first things I saw as well. I'd like to note that he was saddened when he was asked to sell his possessions and give to the poor. I see this as a big indicator of pride. So not only was he not child-like in his reliance on God, he was not child like in terms of his humility.


2

Where does the diatribe with the imaginary interlocutor that begins in v. 18 end? An imaginary “someone” (τις) addresses James in v. 18. In doing this James has introduced a dialog with a straw man (an interlocutor) as his chosen form of diatribe. We can assume that at some point James responds to this interlocutor with a rebuttal otherwise it would be a ...


2

Contrary to the fairly normative *mis*interpretation in much of Protestantism, all Paul is saying is that if you don't have absolute faith that the act you are about to perform is right, then it is sin to do it. This has zero reference to the idea that everything a non-believer does is a sin even when its morally good. That's not what Paul is talking about ...


2

Throughout his work Paul is redefining some metaphysical terms. "Faith" is perhaps one of the best examples of this. It is a key element of his teaching in the book of Romans. He introduces faith in chapter 1:1-17. He picks it up again in 3:21-5:2 then refers back to his expositions on faith throughout the rest of the book. So faith is a key term for Paul ...


2

It strikes me that the phrase might be more important; "believe in him" which is translated from "pisteuwn eis auton." The same phrase appears two verses later exactly (to begin verse 18), but the ending of verse 18 is "he that does not believe is condemned" from "pepisteuken eis to onoma" (not believed the name). From this I surmise the issue is belief in ...


2

Good question. First I would suggest not going by a fringe, unorthodox source like Jesuswordsonly.com. Secondly, I claim no Hebrew expertise, but point out that the normal understanding of this verse — that God counted Abram's faith as righteousness — has been agreed upon by both Jews and Christians for eons. This is evidenced by the Septuagint — the 2nd-...


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