The Dead in the Pauline Epistles
May 1, 2022
G.D.O'Bradovich III
Background
Our first encounter with a formal attempt to elucidate the writings of Saint Paul occurred in the early 1990s when we stumbled across “The Gnostic Paul: Gnostic Exegesis of the Pauline Letters” by Elaine Pagels. Pagels stresses that her interpretation is how the Gnostics of the second and third centuries may have interpreted the Pauline Epistles, not that Saint Paul wrote as a Gnostic initiate. Of course, the improbability of reading various letters from one author, such as the seven letters of Plato, and interpreting various words and phrases as a viable basis for an unexpected religious viewpoint need not be discussed. The likelihood that the dualities of Jew/Gentile, man/woman, light/dark, pneumatic/psychic, and male/female, among others, can be consistently interpreted within a Gnostic worldview throughout the Pauline letters, without contradiction, is the strongest evidence that the Gnostic interpretation is nearer to the truth than less sophisticated attempts at clarification.
At that time, Pagels’ explanation was sufficient for our needs and, other than seeking further confirmation of her proposal, we did not go beyond her interpretation. In the intervening years, we stumbled upon Jean Hardouin [d. 1729] and his Prolegomena wherein he proposes that universal history has been falsified. Hardouin relates that in the 1690s he detected a fraud in the writings of the ancient Pagans and, eventually, he included the entirety of the writings of the Church Fathers in this historical hoax. We do not doubt that Hardouin knew of Erasmus and his publication of the New Teachings in 1516 and subsequent editions titled the New Testament [1519, 1522, 1527, and 1535]. These manuscripts found in Switzerland that Erasmus utilized are the basis of the Textus Receptus or the “Received Text” of the New Testament and are still extant. The last six lines of Revelation were missing in the Greek text, so Erasmus translated the Latin text into Greek. Therefore, the creation of the New Testament was not complete until the early sixteenth century.
Hardoin repeatedly states that the Latin Bible could not be subject to manipulation and corruption by the alleged forgers, as it was universally known and in “the hands of all Christians of the whole world” [Prolegomena, pg. 120]. This and similar statements regarding the Bible seem to be correct. However, the fact that many people may have heard the word “Bible”, does not ensure that they would know which individual books constitute the Bible, any more than they would know which version of the books are the acceptable canon. Finally, before the age of printing, the number of handwritten Latin Bibles could not be great and, therefore, it could not be in the hands of everyone, and, as always, these Bibles would be subject to scribal errors.
In conclusion to this part, the Council of Trent declared that the “books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition”, that is, “the said old and vulgate edition, which, by the lengthened usage of so many years”, and ”the sacred Scripture, and especially the said old and vulgate edition, be printed in the most correct manner possible” [Fourth Session, Council of Trent, 1546 AD]. The edict states that the “old Latin vulgate edition”, the version that has a “lengthened usage of so many years”, will “be printed in the most correct manner possible”. Although various Latin Bibles have been published by the authority of the Roman Church since the sixteenth century, this decree has not been followed, as the old vulgate Bible having a “lengthened usage” at the time of the writing of the Council does not exist.
We can state what Hardouin did not convey, but the thoughtful reader of his Prolegomena must realize:
At that time, Pagels’ explanation was sufficient for our needs and, other than seeking further confirmation of her proposal, we did not go beyond her interpretation. In the intervening years, we stumbled upon Jean Hardouin [d. 1729] and his Prolegomena wherein he proposes that universal history has been falsified. Hardouin relates that in the 1690s he detected a fraud in the writings of the ancient Pagans and, eventually, he included the entirety of the writings of the Church Fathers in this historical hoax. We do not doubt that Hardouin knew of Erasmus and his publication of the New Teachings in 1516 and subsequent editions titled the New Testament [1519, 1522, 1527, and 1535]. These manuscripts found in Switzerland that Erasmus utilized are the basis of the Textus Receptus or the “Received Text” of the New Testament and are still extant. The last six lines of Revelation were missing in the Greek text, so Erasmus translated the Latin text into Greek. Therefore, the creation of the New Testament was not complete until the early sixteenth century.
Hardoin repeatedly states that the Latin Bible could not be subject to manipulation and corruption by the alleged forgers, as it was universally known and in “the hands of all Christians of the whole world” [Prolegomena, pg. 120]. This and similar statements regarding the Bible seem to be correct. However, the fact that many people may have heard the word “Bible”, does not ensure that they would know which individual books constitute the Bible, any more than they would know which version of the books are the acceptable canon. Finally, before the age of printing, the number of handwritten Latin Bibles could not be great and, therefore, it could not be in the hands of everyone, and, as always, these Bibles would be subject to scribal errors.
In conclusion to this part, the Council of Trent declared that the “books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition”, that is, “the said old and vulgate edition, which, by the lengthened usage of so many years”, and ”the sacred Scripture, and especially the said old and vulgate edition, be printed in the most correct manner possible” [Fourth Session, Council of Trent, 1546 AD]. The edict states that the “old Latin vulgate edition”, the version that has a “lengthened usage of so many years”, will “be printed in the most correct manner possible”. Although various Latin Bibles have been published by the authority of the Roman Church since the sixteenth century, this decree has not been followed, as the old vulgate Bible having a “lengthened usage” at the time of the writing of the Council does not exist.
We can state what Hardouin did not convey, but the thoughtful reader of his Prolegomena must realize:
Variant readings of a text implies an original version.
While the implication of this statement seems to elude modern commentators, Hardouin certainly understood the reasoned conclusions of his allegations. Hardouin repeatedly maintains that Benedictine monks of the thirteenth century were the creators of forgeries assigned to the Church Fathers, yet he certainly realized that the commentaries and the tractates on the Bible written in the names of the Church Fathers cannot have been created without possessing one Bible and the only manner of having dozens, or hundreds, of identical Bibles, for both the creation of handwritten variants and of misleading tractates and meandering commentaries, is through mass printing.
Hardouin surely realized that the forgeries of the Church Fathers could only commence after the creation of the New Testament in the early sixteenth century, his repeated statements of the Benedictine fabrications from the thirteenth century notwithstanding. Our first reading of Hardouin where he writes that the forgers left their works on library shelves to be later discovered was met with disapproval and unbelief, yet, literary works dumped on shelves or abandoned in jars are different by degrees, not types. The Nag Hammadi library, found in 1945, is dated to the fourth century and the Gospel of Judas Iscariot is dated to the second century, but has a provenance from the 1970s.
We enjoy experiencing both the clarity of thought and the erudite insights of authors such as Elaine Pagels and Bart Ehrman, however, we dismiss all conclusions and alleged dates occurring during the first millennium and we mentally transpose the events to undefined, but early modern, times.
After Elaine Pagels, we are most indebted to Leo Strauss who suggested that certain writers have a particular style of writing to avoid persecution and to obscure their true teachings and actual beliefs. We searched Saint Paul’s writings for Strauss’ techniques [Vide], yet we were unable to advance much farther than Pagels’ insights, that is, we could only state that the Pauline Epistles were overflowing with examples of esoteric writing, but we could not offer a viable opinion on the topic or topics under consideration.
The BlueLetterBible.com has been utilized for its extensive references for the Greek language and for Thayer’s Greek Lexicon.
Hardouin surely realized that the forgeries of the Church Fathers could only commence after the creation of the New Testament in the early sixteenth century, his repeated statements of the Benedictine fabrications from the thirteenth century notwithstanding. Our first reading of Hardouin where he writes that the forgers left their works on library shelves to be later discovered was met with disapproval and unbelief, yet, literary works dumped on shelves or abandoned in jars are different by degrees, not types. The Nag Hammadi library, found in 1945, is dated to the fourth century and the Gospel of Judas Iscariot is dated to the second century, but has a provenance from the 1970s.
We enjoy experiencing both the clarity of thought and the erudite insights of authors such as Elaine Pagels and Bart Ehrman, however, we dismiss all conclusions and alleged dates occurring during the first millennium and we mentally transpose the events to undefined, but early modern, times.
After Elaine Pagels, we are most indebted to Leo Strauss who suggested that certain writers have a particular style of writing to avoid persecution and to obscure their true teachings and actual beliefs. We searched Saint Paul’s writings for Strauss’ techniques [Vide], yet we were unable to advance much farther than Pagels’ insights, that is, we could only state that the Pauline Epistles were overflowing with examples of esoteric writing, but we could not offer a viable opinion on the topic or topics under consideration.
The BlueLetterBible.com has been utilized for its extensive references for the Greek language and for Thayer’s Greek Lexicon.
phrases, Greek words, and hebrew words
Words that are exclusively, or disproportionately, found in the Pauline Epistles may indicate technical language and this proposition requires further study.
Ἀμεταμέλητος ametamelētos adjective
The KJV translates Strong's G278 as: without repentance (1), not to be repented of (1).
Both occurrences of ametamelētos are in the epistles [Romans 11:29, 2 Corinthins 7:10].
Ἀνάγω anagō verb
The KJV translates Strong's G321 as: bring (3), loose (3), sail (3), launch (3), depart (3), miscellaneous (9). Anagō occurs once in the epistles [Romans 10:7]
Ἀναζάω anazaō verb
The KJV translates Strong's G326 as: be alive again (2), revive (2), live again (1).
Anazaō occurs twice in the epistles [Romans 7:9, 14:9].
Ἀνάστασις anastasis feminine noun
The KJV translates Strong's G386 as: resurrection (39), rising again (1), that should rise (1), raised to life again (with G1537) (1).
Anastasis is found in eight verses in the epistles, of which four occur in 1 Corinthians [15:12, 13, 21, 42].
“Anastasis” is the technical term for “rising again” and there are only nine examples of G386 in the Pauline corpus.
Ἀνίστημι anistēmi verb
The KJV translates Strong's G450 as: arise (38), rise (19), rise up (16), rise again (13), raise up (11), stand up (8), raise up again (2), miscellaneous (5).
Anistēmi occurs in 6 verses in the epistles.
Ἀπεκδύομαι apekdyomai verb
The KJV translates Strong's G554 as: spoil (1), put off (1).
Apekdyomai occurs twice in Colossians [2:5, 3:9].
Ἀποθνῄσκω apothnēskō verb
The KJV translates Strong's G599 as: die (98), dead (29), at the point of death (with G3195) (1), perish (1), lay a dying (1), slain (with G5408) (1), variations of 'dead' (1).
There are 42 occurrences of apothnēskō in the epistles, of which 23 are found in Romans.
Ἀρχή archē feminine noun
The KJV translates Strong's G746 as: beginning (40), principality (8), corner (2), first (2), miscellaneous (6).
There are 12 occurrences of archē in the epistles, of which four occur in Colossians [1:16, 18; 2:15, 20].
Δειγματίζω deigmatizō verb
The KJV translates Strong's G1165 as: make a show (1).
Deigmatizō occurs in Colossians 2:15.
Διατάσσω diatassō verb
The KJV translates Strong's G1299 as: command (7), appoint (4), ordain (3), set in order (1), give order (1).
Diatassō occurs in 6 verses of the epistles, of which 4 occurrences are in 1 Corinthians.
Διδασκαλία didaskalia feminine noun
The KJV translates Strong's G1319 as: doctrine (19), teaching (1), learning (1).
Didaskalia is found in 19 verses in the epistles, of which 11 are found in the letters to Timothy and four in the letter to Titus.
Δόγμα dogma neuter noun
The KJV translates Strong's G1378 as: decree (3), ordinance (2).
There are two occurrences of dogmas in the Pauline epistles [Ephesians 2:15, Colossians 2:14].
Δογματίζω dogmatizō verb
The KJV translates Strong's G1379 as: be subject to ordinances (1).
Dogmatizō occurs in Colossians 2:20.
Ἐγείρω egeirō verb
The KJV translates Strong's G1453 as: rise (36), raise (28), arise (27), raise up (23), rise up (8), rise again (5), raise again (4), miscellaneous (10).
There are 39 occurrences of egeirō, of which 20 are in 1 Corinthians and ten are in Romans.
Oftentimes in the Pauline Epistles, it seems that “egeiro” is the common or non technical term for the resurrection.
Ἔνταλμα entalm neuter noun
The KJV translates Strong's G1778 as: commandment (3).
Entalm occurs once in the epistles [Colossians 2:20].
Ἐξαλείφω exaleiphō verb
The KJV translates Strong's G1813 as: blot out (3), wipe away (2).
Exaleiphō occurs once in the epistles [Colossians 2:14].
Ἐξεγείρω exegeirō verb
The KJV translates Strong's G1825 as: raise up (2).
Both occurrences are found in the epistles [Romans 9:17, 1 Corinthians 6:14].
Ἐξουσία exousia feminine noun
The KJV translates Strong's G1849 as: power (69), authority (29), right (2), liberty (1), jurisdiction (1), strength (1).
There are 28 occurrences of exousia in the epistles, of which 10 are in 1 Corinthian, 6 in Romans, and 12 in the remaining epistles.
Ἐπικατάρατος epikataratos adjective
The KJV translates Strong's G1944 as: cursed (3).
Epikataratos occurs twice in Galatians [3:10, 13].
Ἐπιφάνεια epiphaneia feminine noun
The KJV translates Strong's G2015a s: appearing (5), brightness (1).
All occurrences of epiphaneia are in the Pauline Epistles, of which four are in the letters to Timothy.
Ζῳοποιέω zōopoieō verb
The KJV translates Strong's G2227 as: quicken (9), give life (2), make alive (1).
There are eight occurrences of zōopoieō in the epistles, of which 3 are in 1 Corinthians 15:22, 36, 45].
Θάνατος thanatos masculine noun
The KJV translates Strong's G2288 as: death (117), deadly (2).
There are 45 occurrences of thanatos in the epistles, of which 22 are in Romans, nine in 2 Corinthians, and seven in 1 Corinthians. In Romans, 19 occurrences are found in chapters 5 through 8.
Θανατόω thanatoō verb
The KJV translates Strong's G2289 as: put to death (4), cause to be put to death (3), kill (2), become dead (1), mortify (1).
There are four occurrences of thanatoō in the epistles, 3 Romans and one in 2 Corinthians.
Θριαμβεύω thriambeuō verb
The KJV translates Strong's G2358 as: cause to triumph (1), triumph over (1).
Thriambeuō occurs in 2 Corinthians 2:14 and Colossians 2:15.
Κατά kata preposition
The KJV translates Strong's G2596 as: according to (107), after (61), against (58), in (36), by (27), daily (with G2250) (15), as (11), miscellaneous (165).
Καταλλαγή katallagē feminine noun
The KJV translates Strong's G2643 as: reconciliation (2), atonement (1), reconciling (1).
Katallagē is found twice in Romans and in 2 Corinthians.
Μεγαλύνω megalynō verb
The KJV translates Strong's G3170 as: magnify (5), enlarge (2), show great (1).
Megalynō occurs twice in the epistles, 2 Corinthians 10:15 and Philippians 1:20.
Καταλλαγή katallagē feminine noun
The KJV translates Strong's G2643 as: reconciliation (2), atonement (1), reconciling (1).
All four occurrences of katallagē are in the epistles, 2 each in Romans and in 2 Corinthians.
Κατάρα katara feminine noun
The KJV translates Strong's G2671 as: curse (3), cursing (2), cursed (1).
There are three occurrences of katara in Galatians [3:10, 13].
Μεσίτης mesitēs masculine noun
The KJV translates Strong's G3316 as: mediator (6).
Mesitēs occurs in 3 verses in the epistles and two are found in Galatians [3:19, 20]
Μεταλλάσσω metallassō verb
The KJV translates Strong's G3337 as: change (2).
Both occurrences of metallassō are found in Romans [1:25, 26].
Μεταμέλομαι metamelomai verb
The KJV translates Strong's G3338 as: repent (5), repent (one's) self (1).
Metamelomai occurs twice in the 2 Corinthians 7:8.
Μεταμορφόω metamorphoō verb
The KJV translates Strong's G3339 as: transfigure (2), transform (1), change (1).
Metamorphoō occurs twice in the epistles [Romans 12:2, 2 Corinthians 3:18].
Μετανοέω metanoeō verb
The KJV translates Strong's G3340 as: repent (34).
Metanoeō occurs once in the epistles [2 Corinthians 12:21].
Μετάνοια metanoia feminine noun
The KJV translates Strong's G3341 as: repentance (24).
Metanoia is found in four verses in the epistles, of which two occurrences are in 2 Corinthians [7:9-10].
Νεκρός nekros adjective
The KJV translates Strong's G3498 as: dead (132).
There are 44 occurrences of nekros in the epistles, of which 16 are in Romans and 14 in 1 Corinthians.
Παράπτωμα paraptōma neuter noun
The KJV translates Strong's G3900 as: trespass (9), offence (7), sin (3), fall (2), fault (2).
There are 15 occurrences of paraptōma in the epistles, of which 9 are in Romans.
Σχῆμα schēma neuter noun
The KJV translates Strong's G4976 as: fashion (2).
Both occurrences of schēma are in the epistles [1 Corinthians 7:31, Philippians 2:8].
'ĕlōhîm masculine noun
The KJV translates Strong's H430 as: God (2,346), god (244), judge (5), GOD (1), goddess (2), great (2), mighty (2), angels (1), exceeding (1), God-ward (with H4136) (1), godly (1).
Yᵊhōvâ proper noun with reference to deity
The KJV translates Strong's H3068 as: LORD (6,510), GOD (4), JEHOVAH (4), variant (1).
All usage of the phrases “from the dead” and “of the dead” in the Pauline Epistles are in bold.
Ἀμεταμέλητος ametamelētos adjective
The KJV translates Strong's G278 as: without repentance (1), not to be repented of (1).
Both occurrences of ametamelētos are in the epistles [Romans 11:29, 2 Corinthins 7:10].
Ἀνάγω anagō verb
The KJV translates Strong's G321 as: bring (3), loose (3), sail (3), launch (3), depart (3), miscellaneous (9). Anagō occurs once in the epistles [Romans 10:7]
Ἀναζάω anazaō verb
The KJV translates Strong's G326 as: be alive again (2), revive (2), live again (1).
Anazaō occurs twice in the epistles [Romans 7:9, 14:9].
Ἀνάστασις anastasis feminine noun
The KJV translates Strong's G386 as: resurrection (39), rising again (1), that should rise (1), raised to life again (with G1537) (1).
Anastasis is found in eight verses in the epistles, of which four occur in 1 Corinthians [15:12, 13, 21, 42].
“Anastasis” is the technical term for “rising again” and there are only nine examples of G386 in the Pauline corpus.
Ἀνίστημι anistēmi verb
The KJV translates Strong's G450 as: arise (38), rise (19), rise up (16), rise again (13), raise up (11), stand up (8), raise up again (2), miscellaneous (5).
Anistēmi occurs in 6 verses in the epistles.
Ἀπεκδύομαι apekdyomai verb
The KJV translates Strong's G554 as: spoil (1), put off (1).
Apekdyomai occurs twice in Colossians [2:5, 3:9].
Ἀποθνῄσκω apothnēskō verb
The KJV translates Strong's G599 as: die (98), dead (29), at the point of death (with G3195) (1), perish (1), lay a dying (1), slain (with G5408) (1), variations of 'dead' (1).
There are 42 occurrences of apothnēskō in the epistles, of which 23 are found in Romans.
Ἀρχή archē feminine noun
The KJV translates Strong's G746 as: beginning (40), principality (8), corner (2), first (2), miscellaneous (6).
There are 12 occurrences of archē in the epistles, of which four occur in Colossians [1:16, 18; 2:15, 20].
Δειγματίζω deigmatizō verb
The KJV translates Strong's G1165 as: make a show (1).
Deigmatizō occurs in Colossians 2:15.
Διατάσσω diatassō verb
The KJV translates Strong's G1299 as: command (7), appoint (4), ordain (3), set in order (1), give order (1).
Diatassō occurs in 6 verses of the epistles, of which 4 occurrences are in 1 Corinthians.
Διδασκαλία didaskalia feminine noun
The KJV translates Strong's G1319 as: doctrine (19), teaching (1), learning (1).
Didaskalia is found in 19 verses in the epistles, of which 11 are found in the letters to Timothy and four in the letter to Titus.
Δόγμα dogma neuter noun
The KJV translates Strong's G1378 as: decree (3), ordinance (2).
There are two occurrences of dogmas in the Pauline epistles [Ephesians 2:15, Colossians 2:14].
Δογματίζω dogmatizō verb
The KJV translates Strong's G1379 as: be subject to ordinances (1).
Dogmatizō occurs in Colossians 2:20.
Ἐγείρω egeirō verb
The KJV translates Strong's G1453 as: rise (36), raise (28), arise (27), raise up (23), rise up (8), rise again (5), raise again (4), miscellaneous (10).
There are 39 occurrences of egeirō, of which 20 are in 1 Corinthians and ten are in Romans.
Oftentimes in the Pauline Epistles, it seems that “egeiro” is the common or non technical term for the resurrection.
Ἔνταλμα entalm neuter noun
The KJV translates Strong's G1778 as: commandment (3).
Entalm occurs once in the epistles [Colossians 2:20].
Ἐξαλείφω exaleiphō verb
The KJV translates Strong's G1813 as: blot out (3), wipe away (2).
Exaleiphō occurs once in the epistles [Colossians 2:14].
Ἐξεγείρω exegeirō verb
The KJV translates Strong's G1825 as: raise up (2).
Both occurrences are found in the epistles [Romans 9:17, 1 Corinthians 6:14].
Ἐξουσία exousia feminine noun
The KJV translates Strong's G1849 as: power (69), authority (29), right (2), liberty (1), jurisdiction (1), strength (1).
There are 28 occurrences of exousia in the epistles, of which 10 are in 1 Corinthian, 6 in Romans, and 12 in the remaining epistles.
Ἐπικατάρατος epikataratos adjective
The KJV translates Strong's G1944 as: cursed (3).
Epikataratos occurs twice in Galatians [3:10, 13].
Ἐπιφάνεια epiphaneia feminine noun
The KJV translates Strong's G2015a s: appearing (5), brightness (1).
All occurrences of epiphaneia are in the Pauline Epistles, of which four are in the letters to Timothy.
Ζῳοποιέω zōopoieō verb
The KJV translates Strong's G2227 as: quicken (9), give life (2), make alive (1).
There are eight occurrences of zōopoieō in the epistles, of which 3 are in 1 Corinthians 15:22, 36, 45].
Θάνατος thanatos masculine noun
The KJV translates Strong's G2288 as: death (117), deadly (2).
There are 45 occurrences of thanatos in the epistles, of which 22 are in Romans, nine in 2 Corinthians, and seven in 1 Corinthians. In Romans, 19 occurrences are found in chapters 5 through 8.
Θανατόω thanatoō verb
The KJV translates Strong's G2289 as: put to death (4), cause to be put to death (3), kill (2), become dead (1), mortify (1).
There are four occurrences of thanatoō in the epistles, 3 Romans and one in 2 Corinthians.
Θριαμβεύω thriambeuō verb
The KJV translates Strong's G2358 as: cause to triumph (1), triumph over (1).
Thriambeuō occurs in 2 Corinthians 2:14 and Colossians 2:15.
Κατά kata preposition
The KJV translates Strong's G2596 as: according to (107), after (61), against (58), in (36), by (27), daily (with G2250) (15), as (11), miscellaneous (165).
Καταλλαγή katallagē feminine noun
The KJV translates Strong's G2643 as: reconciliation (2), atonement (1), reconciling (1).
Katallagē is found twice in Romans and in 2 Corinthians.
Μεγαλύνω megalynō verb
The KJV translates Strong's G3170 as: magnify (5), enlarge (2), show great (1).
Megalynō occurs twice in the epistles, 2 Corinthians 10:15 and Philippians 1:20.
Καταλλαγή katallagē feminine noun
The KJV translates Strong's G2643 as: reconciliation (2), atonement (1), reconciling (1).
All four occurrences of katallagē are in the epistles, 2 each in Romans and in 2 Corinthians.
Κατάρα katara feminine noun
The KJV translates Strong's G2671 as: curse (3), cursing (2), cursed (1).
There are three occurrences of katara in Galatians [3:10, 13].
Μεσίτης mesitēs masculine noun
The KJV translates Strong's G3316 as: mediator (6).
Mesitēs occurs in 3 verses in the epistles and two are found in Galatians [3:19, 20]
Μεταλλάσσω metallassō verb
The KJV translates Strong's G3337 as: change (2).
Both occurrences of metallassō are found in Romans [1:25, 26].
Μεταμέλομαι metamelomai verb
The KJV translates Strong's G3338 as: repent (5), repent (one's) self (1).
Metamelomai occurs twice in the 2 Corinthians 7:8.
Μεταμορφόω metamorphoō verb
The KJV translates Strong's G3339 as: transfigure (2), transform (1), change (1).
Metamorphoō occurs twice in the epistles [Romans 12:2, 2 Corinthians 3:18].
Μετανοέω metanoeō verb
The KJV translates Strong's G3340 as: repent (34).
Metanoeō occurs once in the epistles [2 Corinthians 12:21].
Μετάνοια metanoia feminine noun
The KJV translates Strong's G3341 as: repentance (24).
Metanoia is found in four verses in the epistles, of which two occurrences are in 2 Corinthians [7:9-10].
Νεκρός nekros adjective
The KJV translates Strong's G3498 as: dead (132).
There are 44 occurrences of nekros in the epistles, of which 16 are in Romans and 14 in 1 Corinthians.
Παράπτωμα paraptōma neuter noun
The KJV translates Strong's G3900 as: trespass (9), offence (7), sin (3), fall (2), fault (2).
There are 15 occurrences of paraptōma in the epistles, of which 9 are in Romans.
Σχῆμα schēma neuter noun
The KJV translates Strong's G4976 as: fashion (2).
Both occurrences of schēma are in the epistles [1 Corinthians 7:31, Philippians 2:8].
'ĕlōhîm masculine noun
The KJV translates Strong's H430 as: God (2,346), god (244), judge (5), GOD (1), goddess (2), great (2), mighty (2), angels (1), exceeding (1), God-ward (with H4136) (1), godly (1).
Yᵊhōvâ proper noun with reference to deity
The KJV translates Strong's H3068 as: LORD (6,510), GOD (4), JEHOVAH (4), variant (1).
All usage of the phrases “from the dead” and “of the dead” in the Pauline Epistles are in bold.
“The righteous even in death are called living, while the wicked even in life are called dead.” (Talmud Berakhot 18B3)
In contrast to the righteous, who are referred to as living even after their death, the verse states explicitly: “The dead know nothing.” These are the wicked, who even during their lives are called dead.
“At the mouth of two witnesses or three witnesses the dead shall be put to death” (Deuteronomy 17:6). This is puzzling. As long as the accused has not been sentenced to death, he is alive. Rather, this person who is wicked is considered dead from the outset.
Depending on the context, the “dead” can refer to deceased persons, ignorant people, or the wicked and this fact resolves a conflict in the second and third chapters of Genesis. In Genesis 2:17, Adam is told that if he eats of the tree of the knowledge of good and evil, he will die. However, after eating from the tree, Adam lives to be 930 years old [Genesis 5:5]. This contradiction is resolved when one equates dying, or being dead, with trespassing the commandment.
romans
Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection G386 from the dead: G3498 Romans 1:3-4
Who [a list of sinful behaviors, v. 29-31] knowing the judgment of God that they which commit such things are worthy of death G2288, not only do the same, but have pleasure in them that do them. Romans 1:32
Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance? G3341 Romans 2:4
Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham who is the father of us all, (As it is written, “I have made thee a father of many nations”,) before him whom he believed, even God, who quickeneth the dead G3498 and calleth those things which be not as though they were. Romans 4:16-17
Faith can be of the law, but faith can also be in the promise of Abraham, who had faith. God makes the dead to live.
Now it was not written for his [“Abraham”, v.16] sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him [“God”, v.17] that raised up G1453 Jesus our Lord from the dead G3498 who was delivered for our offences G3900 and was raised again G1453 for our justification G1347. Romans 4:23-25
God raised Jesus from the dead for our “offences” and “raised again” for our justification.
For when we were yet without strength, in due time Christ died G599 for the ungodly. For scarcely for a righteous man will one die G599, yet peradventure for a good man some would even dare to die G599. But God commendeth his love toward us in that while we were yet sinners, Christ died G599 for us. Romans 5:6-8
For if, when we were enemies, we were reconciled to God by the death G2288 of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement G2643. Wherefore, as by one man sin entered into the world and death G2288 by sin and so death G2288 passed upon all men, for that all have sinned: Romans 5:10-12
One man, presumably Adam, caused sin in the world through his transgression of the commandment and death follows sin.
Nevertheless death G2288 reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence G3900 of one many be dead G599, much more the grace of God and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. Romans 5:14-15
It is presumed that “the offence of man” is Adam who ate of the fruit of the tree of the knowledge of good and evil, yet the identity of the “one man”, Jesus Christ, is not left to chance.
For if by one man's offence G3900 death G2288 reigned by one, much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Romans 5:17
Again, it is presumed that the “one man’s offence” is Adam’s transgression.
Moreover the law entered that the offence G3900 might abound, but where sin abounded, grace did much more abound, that as sin hath reigned unto death G2288, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Romans 5:20-21
When the law “entered”, offenses abounded. The end or goal of the rulership of sin is death.
God forbid. How shall we that are dead G599 to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? G2288 Therefore we are buried with him [Jesus Christ, v.3] by baptism into death G2288 that like as Christ was raised up G1453 from the dead G3498 by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his [Christ, v.4] death G2288, we shall be also in the likeness of his resurrection G386:
Romans 6:2-5
We, that is, Saint Paul and those in Rome called to be Saints, are dead to sin [Romans 1:7]. The glory of the Father raised Christ from the dead in Romans, however, in Galatians, God the Father, not his glory, raised Jesus Christ from the dead [Galatians 1:1]
For he that is dead G599 is freed from sin. Now if we be dead G599 with Christ, we believe that we shall also live with him: Knowing that Christ being raised G1453 from the dead G3498 dieth G2288 no more, death hath no more dominion over him. For in that he died G599, he died G599 unto sin once, but in that he liveth, he liveth unto God. Likewise reckon G3049 ye also yourselves to be dead G3498 indeed unto sin, but alive unto God through Jesus Christ our Lord. Romans 6:6-11
Saint Paul writes that the Romans should think or impute themselves to be dead, and if dead, then they are free from sin, but alive unto God.
Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead G3498 and your members as instruments of righteousness unto God. Romans 6:13
Saint Paul writes that Christians should be like those “alive from the dead”. Being “alive from the dead” in the Present Active Participle tense and cannot be a reference to the future bodily resurrection.
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death G2288, or of obedience unto righteousness? Romans 6:16
The “sin unto death” is contrasted with “obedience unto righteousness”. Although it is not explicitly stated, the implication is that obedient righteous individuals are alive.
What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death G2288. Romans 6:21
For the wages of sin is death G2288, but the gift of God is eternal life through Jesus Christ our Lord. Romans 6:23
The payment of missing the mark is death
For the woman which hath an husband is bound by the law to her husband so long as he liveth, but if the husband be dead G599, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress, but if her husband be dead G599, she is free from that law, so that she is no adulteress, though she be married to another man. Wherefore, my brethren, ye also are become dead G2289 to the law by the body of Christ that ye should be married to another, even to him who is raised G1453 from the dead G3498, that we should bring forth fruit unto God. For when we were in the flesh, the motions of sins which were by the law, did work in our members to bring forth fruit unto death G2288. But now we are delivered from the law, that being dead G599 wherein we were held, that we should serve in newness of spirit and not in the oldness of the letter.
Romans 7:2-6
Being “dead”, the saints in Rome are “delivered from the law”.
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law, sin was dead G3498. For I was alive without the law once, but when the commandment came, sin revived G326 and I died G599 and the commandment, which was ordained to life, I found to be unto death G2288. Romans 7:8-10
Without the law, sin was “dead” or nonexistent. The commandment which should be for life, leads Saint Paul to death. Saint Paul states that the Christian should “become dead to the law”, which we interpret as the Jewish Law.
Was then that which is good made death G2288 unto me? God forbid. But sin, that it might appear sin, working death G2288 in me by that which is good, that sin by the commandment might become exceeding sinful. Romans 7:13
By the commandments, sin becomes “exceeding sinful” or “sinful beyond measure” [Christian Standard Bible].
O wretched man that I am! Who shall deliver me from the body of this death G2288?
Romans 7:24
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death G2288. Romans 8:2
Both “sin” and “death” are the genitive cases, the correct translation reads “free from the law of sin and of death”. The King James version is ambiguous, as it can be understood as being free from entities: the “law of sin” and “death”.
For to be carnally minded is death G2288, but to be spiritually minded is life and peace. Romans 8:6
And if Christ be in you, the body is dead G3498 because of sin, but the Spirit is life because of righteousness, but if the Spirit of him [God, v.9] that raised up G1453 Jesus from the dead G3498 dwell in you. He that raised up G1453 Christ from the dead G3498 shall also quicken G2227 your mortal bodies by his Spirit that dwelleth in you. Romans 8:10-11
Again, Saint Paul contrasts the corpse of sin and the living righteous. God raised Jesus from the dead and raised Christ from the dead.
For if ye live after the flesh, ye shall die, G599 but if ye through the Spirit do mortify G2289 the deeds of the body, ye shall live. Romans 8:13
Who is he that condemneth? It is Christ that died G599, yea rather, that is risen again G1453, who is even at the right hand of God who also maketh intercession for us. Romans 8:34
It is uncertain why the translation reads “risen again”, rather than “risen”. The English text seems to suggest that Christ has risen twice.
As it is written, “For thy sake we are killed G2289 all the day long;” [Psalm 44:22], we are accounted as sheep for the slaughter. Romans 8:36
For I am persuaded that neither death G2288, nor life, nor angels, nor principalities G746, nor powers G1411, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Romans 8:38-39
For the scripture saith unto Pharaoh, “Even for this same purpose have I raised thee up, G1825 that I might shew my power in thee and that my name might be declared throughout all the earth.” Romans 9:17
A non theological example of being raised in the Pauline Epistles.
Or, Who shall descend into the deep? (that is, to bring up Christ again G321 from the dead G3498.) But what saith it? The word is nigh thee, even in thy mouth and in thy heart [Deuteronomy 30:14], that is, the word of faith, which we preach, that if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised G1453 him from the dead G3498, thou shalt be saved. Romans 10:7-9
In Romans 10:9, God raised the Lord Jesus from the dead, but the glory of the Father raised Christ from the dead in Romans 6:4, however, in Galatians, God the Father, not his glory, raised Jesus Christ from the dead [Galatians 1:1]. In summation:
Romans 10:9
Romans 6:4 Galatians 1:1 |
God raised the Lord Jesus
The glory of the Father raised Christ God the Father raised Jesus Christ |
For if the casting away of them [“his (God) people”, v.2] be the reconciling G2643 of the world, what shall the receiving of them be, but life from the dead G3498? Romans 11:15
One definition of “life from the dead” is God’s people receiving the Gospel.
And be not conformed to this world, but be ye transformed G3339 by the renewing G342 of your mind that ye may prove what is that good and acceptable and perfect will of God.
Romans 12:2
The Saints in Rome should be changed or transformed by the “renewing” or renovation of their mind
And that, knowing the time, that now it is high time to awake G1453 out of sleep, for now is our salvation nearer than when we believed. Romans 13:11
This passage can be interpreted as the immature Christian needs to “awake” or become aware and put away childish things, growing into a mature Christian [1 Corinthians 3:11].
For none of us liveth to himself and no man dieth G599 to himself. For whether we live, we live unto the Lord and whether we die G599, we die G599 unto the Lord. Whether we live therefore or die G599, we are the Lord's. For to this end Christ both died G599 and rose G450 and revived G326 that he might be Lord both of the dead G3498 and living. Romans 14:7-9
The distinction between the Christ who “rose” and the Christ who “revived” is not certain.
But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died G599. Romans 14:15
Although it is clear that one can destroy one’s brother through eating meat, it is not certain how this act supersedes Christ’s sacrifice.
And again, Esaias saith, “There shall be a root of Jesse” and he that shall rise G450 to reign over the Gentiles; in him shall the Gentiles trust [Isaiah 11:10]. Romans 15:12
Another example of the usage of G450 in a non-theological sense.
1 corinthians
Whether Paul, or Apollos, or Cephas, or the world, or life, or death G2288, or things present, or things to come; all are yours and ye are Christ's and Christ is God's. 1 Corinthians 3:22-23
And God hath both raised up G1453 the Lord and will also raise up G1825 us by his own power.
1 Corinthians 6:14
God raised the Lord and will raise the “saints” in Corinth [1 Corinthians 1:2].
And through thy knowledge shall the weak brother perish, for whom Christ died G599?
1 Corinthians 8:11
Although it is clear that one can destroy one’s brother through knowledge, it is not certain how this act supersedes Christ’s sacrifice.
But I have used none of these things, neither have I written these things, that it should be so done unto me, for it were better for me to die G599 than that any man should make my glorying void. 1 Corinthians 9:15
Saint Paul prefers death over his boasting being made void.
Neither be ye idolaters, as were some of them, as it is written, “The people sat down to eat and drink and rose up G450 to play [Exodus 32:6].” 1 Corinthians 10:7
Another non-theological example of G450 in the Pauline Epistles.
For as often as ye eat this bread and drink this cup, ye do shew the Lord's death G2288 till he come. 1 Corinthians 11:26
Saint Paul does not explain how the bread and drink shows, declares, or teaches the Lord’s death.
For I delivered unto you first of all that which I also received, how that Christ died G599 for our sins according to the scriptures and that he [Christ, v. 3] was buried and that he rose again G1453 the third day according to the scriptures: 1 Corinthians 15:3-4
Saint Paul relates what he has heard: Christ rose on the third day. It is not certain which scriptures Saint Paul is referencing. Once more, the English text has Christ rising “again”, implying at least two occurrences of rising.
Now if Christ be preached that he rose G1453 from the dead, G3498 how say some among you that there is no resurrection G386 of the dead G3498? But if there be no resurrection G386 of the dead G3498, then is Christ not risen G1453 and if Christ be not risen G1453, then is our preaching vain and your faith is also vain. Yea, and we are found false witnesses of God, because we have testified of God that he raised up G1453 Christ whom he raised not up G1453, if so be that the dead rise G1453 not. For if the dead rise G1453 not, then is not Christ raised G1453 and if Christ be not raised G1453, your faith is vain, ye are yet in your sins.
1 Corinthians 15:12-17
Some Christians are stating that there is no resurrection of the dead. These verses conclude that if Christ is not raised, then the Christian remains in his “sins”, however, these sins can be overcome by repentance or changing one’s mind.
But now is Christ risen G1453 from the dead G3498 and become the firstfruits of them that slept. For since by man came death G2288, by man came also the resurrection G386 of the dead G3498. For as in Adam all die G599, even so in Christ shall all be made alive.
1 Corinthians 15:20-22
It is reasonable to conclude that “them that slept” are the deceased. Christ is risen “from the dead” [ἐγήγερται ἐκ νεκρῶν], but the resurrection “of the dead” came by man [ἀνάστασις νεκρῶν]. All of Adam’s descents suffer death and all will be made alive in Christ. For the parallel to be accurate, the “all” that will be alive must be the entirety of humanity, including those who rejected Christ and those who are ignorant of the Gospel.
The last enemy that shall be destroyed is death G2288. 1 Corinthians 15:26
Else what shall they do which are baptized for the dead G3498, if the dead G3498 rise G1453 not at all? why are they then baptized for the dead G3498? 1 Corinthians 15:29
Saint Paul asks why certain individuals are baptized for the dead, if the dead do not rise. Although this verse indicates baptism for the dead, neither the Roman nor Greek Churches have a tradition of vicarious baptisms.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die G599 daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead G3498 rise G1453 not? Let us eat and drink, for to morrow we die G599. 1 Corinthians 15:31-32
Saint Paul suggests that if the dead do not rise, then he should enjoy life and not be exposed to dangerous situations, after the manner of men
But some man will say, “How are the dead G3498 raised up G1453? And with what body do they come?” Thou fool, that which thou sowest is not quickened, except it die G599. 1 Corinthians 15:35-36
So also is the resurrection G386 of the dead G3498. It is sown in corruption. It is raised G1453 in incorruption. It is sown in dishonour. It is raised G1453 in glory. It is sown in weakness. It is raised G1453 in power. It is sown a natural body. It is raised G1453 a spiritual body. There is a natural body and there is a spiritual body. 1 Corinthians 15:42-44
In a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound and the dead G3498 shall be raised G1453 incorruptible and we shall be changed.
1 Corinthians 15:52
So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, “Death G2288 is swallowed up in victory.” [Isaiah 25:8] O death G2288, where is thy sting? O grave, where is thy victory?” [Hosea 13:14] The sting of death G2288 is sin and the strength of sin is the law. 1 Corinthians 15:54-5
Once again, Saint Paul makes the association between the strength of sin, which is found in the law, and death.
2 corinthians
But we had the sentence of death G2288 in ourselves that we should not trust in ourselves, but in God which raiseth* G1453 the dead G3498, Who delivered us from so great a death G2288 and doth deliver: in whom we trust that he will yet deliver us; 2 Corinthians 1:9-10
*Present Active Participle. God raises the dead is in the present tense. Therefore, raising the dead is a continuing process.
For we are unto God a sweet savour of Christ, in them that are saved and in them that perish: to the one we are the savour of death G2288 unto death G2288 and to the other the savour of life unto life. And who is sufficient for these things? 2 Corinthians 2:15-16
But if the ministration of death G2288, written and engraven in stones, was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? 2 Corinthians 3:7-8
The phrase, “ministration of death”, is a strange expression. Saint Paul writes that the law administers death. The glory of the law “was to be done away”. One wonders if the law that dispenses death is truly glorious.
But we all, with open face beholding as in a glass the glory of the Lord, are changed G3339 into the same image from glory to glory, even as by the Spirit of the Lord. 2 Corinthians 3:18
For we which live are alway delivered unto death G2288 for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death G2288 worketh in us, but life in you. 2 Corinthians 4:11-12
Jesus’ life is manifest in the flesh of the believer. It is not clear how death works in Saint Paul and Timothy, yet life works in the church at Corinth [2 Corinthians 1:1].
Knowing that he [God, v.7] which raised up G1453 the Lord Jesus shall raise up G1453 us also by Jesus and shall present us with you. 2 Corinthians 4:14
For the love of Christ constraineth us, because we thus judge, that if one died G599 for all, then were all dead G599 and that he died G599 for all, that they which live should not henceforth live unto themselves, but unto him which died G599 for them and rose again G1453.
2 Corinthians 5:14-15
Being restricted by the love of Christ, Saint Paul utilizes a conditional phrase: If Christ died for everyone, then it follows that everyone was dead. This is an example that not all the dead are deceased.
And all things are of God, who hath reconciled us to himself by Jesus Christ and hath given to us the ministry of reconciliation G2643, to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses G3900 unto them and hath committed unto us the word of reconciliation G2643. 2 Corinthians 5:18-19
Timothy and Saint Paul [“us”] are reconciled to God by Jesus Christ, as God gave the “ministry of reconciliation” to Saint Paul and Timothy. It is clear that God was in Christ, yet it is not certain if God is in Christ. The ministry of reconciliation, a noun, is not identical to reconciliation, a verb.
[We workers, v.1] As unknown and yet well known, as dying G599 and, behold, we live, as chastened and not killed G2289: 2 Corinthians 6:9
For though I made you sorry with a letter, I do not repent G3338, though I did repent G3338, for I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance G3341, for ye were made sorry after a godly manner that ye might receive damage by us in nothing. For godly sorrow worketh repentance G3341 to salvation not to be repented G278 of, but the sorrow of the world worketh death G2288. 2 Corinthians 7:8-10
Are they ministers of Christ? (I speak as a fool) I am more: in labours more abundant, in stripes above measure, in prisons more frequent, in deaths G2288 oft. 2 Corinthians 11:23
It is not evidence how Saint Paul oftentimes experiences death.
And lest, when I come again, my God will humble me among you and that I shall bewail many which have sinned already and have not repented G3340 of the uncleanness and fornication and lasciviousness which they have committed. 2 Corinthians 12:21
Saint Paul writes “my God”, not the expected wording of “our God”. Saint Paul utilizes the wording “my God” on seven occasions:
Romans 1:8
1 Corinthians 1:4 1 Corinthians 14:18 2 Corinthians 12:21 Philippians 1:3 Philippians 4:19 Philemon 1: |
This letter is addressed, firstly, to “the church of God” at Corinth and, secondly, to the “saints” in Achaia. All audience of the Pauline Epistles:
“to all that be in Rome, beloved of God, called to be saints” [Romans 1:7]
“unto the church of God which is at Corinth” and “to them … called to be saints” [1 Corinthians 1:2] “unto the church of God which is at Corinth, with all the saints which are in all Achaia” [2 Corinthians 1:1] “unto the churches of Galatia” [Galatians 1:2] “to the saints which are at Ephesus” [Ephesians 1:1] “all the saints in Christ Jesus which are at Philippi” [Philippians 1:1] “to the saints and faithful brethren in Christ which are at Colossae” [Colossians 1:2] “unto the church of the Thessalonians” [1 Thessalonians 1:1] “unto the church of the Thessalonians” [2 Thessalonians 1:1] |
The “saints” are addressed on four occasions: Romans, Ephesians, Philippians, and Colossians.
The “church” is addressed twice: 1 and 2 Thessalonians.
The “churches” are addressed once: Galatians.
The “church of God” and “saints” are addressed twice: 1 and 2 Corinthians.
The “church” is addressed twice: 1 and 2 Thessalonians.
The “churches” are addressed once: Galatians.
The “church of God” and “saints” are addressed twice: 1 and 2 Corinthians.
galatians
Paul, an apostle, (not of men, neither by man, but by Jesus Christ and God the Father who raised G1453 him from the dead G3498;) Galatians 1:1
Jesus Christ was raised from the dead by God the Father.
For I through the law am dead G599 to the law, that I might live unto God. Galatians 2:19
I do not frustrate the grace of God, for if righteousness come by the law, then Christ is dead G599 in vain. Galatians 2:2
Saint Paul utilizes a conditional phrase that proposes that righteousness is not the result of following the law. This is not surprising as the righteous are alive, as the law administers death.
ephesians
Which he [God, v.17] wrought in Christ, when he raised G1453 him from the dead G3498 and set him at his own right hand in the heavenly places. Ephesians 1:20
Christ sits at the right hand of God.
And you hath he [Christ, 1:20] quickened, who were dead G3498 in trespasses G3900 and sins;
Ephesians 2:1
Christ has made the Ephesians alive, although they were dead. The English translation is ambiguous, as the correct translation is “dead in trespasses and in sins”
Even when we were dead G3498 in sins G3900, hath quickened us together with Christ, (by grace ye are saved;) Ephesians 2:5
Saint Paul writes that the “dead” are not the deceased, but are those who are in their sins.
Wherefore he saith, “Awake thou G1453 that sleepest and arise G450” from the dead G3498 and Christ shall give thee light [Isaiah 52:1]. Ephesians 5:14
Saint Paul equates the dead with those who are asleep. Arising from the dead applies to those who are living, as Christ will give light or knowledge.
If this passage is understood literally, the dead can receive light, or understanding, after their death, that is, after their resurrection. If this were the correct understanding, then evangelization would be unimportant, as people would come to the light or the truth of the Gospel after their death.
If this passage is understood literally, the dead can receive light, or understanding, after their death, that is, after their resurrection. If this were the correct understanding, then evangelization would be unimportant, as people would come to the light or the truth of the Gospel after their death.
philippians
According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified G3170 in my body, whether it be by life or by death G2288. For to me to live is Christ and to die G599 is gain.
Philippians 1:20-21
Regardless if Saint Paul lives or dies, Christ will be magnified in his body and this is not surprising, as Saint Paul has the wounds of Christ [Galatians 6:17]
And being found in fashion G4976 as a man [Christ Jesus, v.5], he humbled himself and became obedient unto death G2288, even the death G2288 of the cross. Philippians 2:8
Christ Jesus was a man who died on the cross
For indeed he [Epaphroditus, v.25] was sick nigh unto death G2288, but God had mercy on him and not on him only, but on me also, lest I should have sorrow upon sorrow. Philippians 2:27
Because for the work of Christ, he [Epaphroditus, v.25] was nigh unto death G2288, not regarding his life, to supply your lack of service toward me. Philippians 2:30
Saint Paul seems to desire to convince the Saints in “Christ Jesus” at Philippi that they should feel guilt for their lack of “service” to him [Phillipians 1:1]. Although this behavior seems to be manipulative, he did not write that he wishes that they would castrate themselves [Galatians 5:12].
That I may know him [Christ, v.9] and the power of his [Christ, v.9] resurrection G386 and the fellowship of his sufferings, being made conformable unto his death G2288, if by any means I might attain unto the resurrection of the dead G3498. Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Philippians 3:10-12
Saint Paul writes to the saints at Philippi that Christ resurrected. As further evidence that the resurrection is an ongoing phenomenon, Saint Paul writes that he has not attained the resurrection of the dead.
colossians
And he [“Christ Jesus”, v.4] is the head of the body, the church, who is the beginning, the firstborn from the dead G3498 that in all things he might have the preeminence.
Colossians 1:18
Saint Paul writes to the saints at Colossae that Christ Jesus was the “firstborn” from the dead.
And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his [“Christ Jesus”, v.4] flesh through death G2288, to present you holy and unblameable and unreproveable in his sight: Colossians 1:21-22
Buried with him [“Christ”, v.11] in baptism, wherein also ye are risen with him through the faith of the operation of God who hath raised G1453 him from the dead G3498. And you, being dead G3498 in your sins G3900 and the uncircumcision of your flesh, hath he [God] quickened together with him [Christ], having forgiven you all trespasses; Colossians 2:12-13
The operation of God raised Christ from the dead. Once again, being “dead” in one’s sins is not to be interpreted literally.
Wherefore if ye be dead G599 with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances G1379, (Touch not; taste not; handle not; Which all are to perish with the using;) after the commandments G1778 and doctrines G1319 of men? Colossians 2:20-22
Saint Paul writes that if the “saints and faithful brethern” are dead with Christ, then they are not subject to either ordinances or commandments of men. It should not be surprising that man’s laws do not apply to the faithful, as Saint Paul describes the law of Moses as cursed, as it administers death.
For ye [“saints and faithful brethren in Christ”, 1:2] are dead G599 and your life is hid with Christ in God. Colossians 3:3
The saints and faithful brethren are not literally dead.
1 thessalonians
And to wait for his [“true God”, v.9] Son from heaven whom he raised G1453 from the dead G3498, even Jesus, which delivered us from the wrath to come. 1 Thessalonians 1:10
God raised Jesus from the dead.
For if we believe that Jesus died G599 and rose again G450, even so them also which sleep in Jesus will God bring with him. 1 Thessalonians 4:14
It is not certain if those who “sleep in Jesus” are the departed faithful or those who need to awake to Christ [Romans 13:11, Ephesians 5:14].
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God and the dead G3498 in Christ shall rise G450 first:
1 Thessalonians 4:16
It is ambiguous if “the dead in Christ” are to be understood as the deceased, the ignorant, or the wicked. While it might seem erroneous to suggest that the “wicked in Christ” will rise before those who are alive or righteous, Christ himself said that the first will be last and the last will be first, as many are called, but few are chosen [Matthew 20:16].
Who [Jesus Christ, v.9] died G599 for us, that, whether we wake or sleep, we should live together with him. 1 Thessalonians 5:10
It is not certain if those who are asleep in Jesus Jesus are the departed faithful or those who need to awake to Christ [Romans 13:11, Ephesians 5:14]. Although it seems unlikely that the deceased can “live together with” Jesus Christ.
2 timothy
Who [“the power of God”, v.8] hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing G2015 of our Saviour Jesus Christ, who hath abolished death G2288 and hath brought life and immortality to light through the gospel: 2 Timothy 1:9-10
The power of God gave us “his own purpose and grace” before the world began. His “purpose and grace” is now manifest by the appearance of Jesus Christ.
Remember that Jesus Christ of the seed of David was raised G1453 from the dead G3498 according G2596 to my gospel: 2 Timothy 2:8
Jesus Christ is raised from the dead “according to” Saint Paul’s gospel and this is presumably the same Gospel he preached for fourteen years before meeting with James, Cephas and John [Galatians 2:2, 2:9]. Saint Paul’s Gospel was not from man, but by the revelation of Jesus Christ [Galatians 1:11-12].
Who [“Hymenaeus and Philetus”, v.17] concerning the truth have erred, saying that the resurrection G386 is past already and overthrow the faith of some. 2 Timothy 2:18
The error of Hymenaeus and Philetus is their belief that the resurrection is “past already”. If the resurrection is not in the past, then the resurrection is an ongoing event or events.
And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves, if God peradventure will give them repentance G3341 to the acknowledging of the truth; 2 Timothy 2:24-25
I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead G3498 at his appearing G2015 and his kingdom; 2 Timothy 4:1
Jesus Christ will judge the living and the dead at “his appearing”. The Nicene Creed states that “Jesus Christ …shall come again, with glory, to judge the quick and the dead, whose kingdom shall have no end.”
discussion
Any discussion of the Pauline Epistles must accept at face value Saint Paul’s statement that he wished to only know Jesus Christ crucified [1 Corinthians 2:2]. Consequently, the accounts in the Gospels are not relevant to the proper understanding of Pauline Christianity and his Gospel, which should be distinguished from the Gospel that the other Apostles, such as Saint Peter, taught [Romans 2:16, 16:25; 2 Timothy 2:18]. We bring to the attention of the reader that Saint Paul wrote “Jesus Christ and him crucified”. Saint Paul did not write ”Jesus”, “Christ”, or “Christ Jesus”, nor did he write “and him resurrected”, “and his resurrection”, or “and his rising”. For unknown reasons, Saint Paul emphasizes the crucifixion and not the seemingly more significant event that is the resurrection or rising from the dead and the future immortality.
A cursory reading of the Pauline Epistles discloses that they are not limited to instructions on the Christian religion, as Saint Paul’s teachings are scattered throughout the letters to churches in various cities. The paucity of Christian dogma found in the Pauline Epistles is likely to be less than a few handwritten pages, while the bulk of the letters recount the adventures of Saint Paul throughout the near east, his personal encounters, and his dealings with various individuals. Only by reading the entirety of the texts can one find Christain teachings and one is often confronted with adopting the correct, or most likely, interpretation from several possibilities.
The easily overlooked issues that any exegesis of the Pauline epistles confronts are, firstly, appeals to New Testament passages that are not the Pauline texts and, secondly, the attempted application of certain extra Biblical traditions which are well known to the reader, but not found in the epistles. The reader has undoubtedly acquired certain opinions regarding Christianity and Christian doctrines that may contradict the literal interpretation and reasonable explanations of the Pauline epistles. For example, the reader may agree that Saint Paul preached the Gospel, yet, it is doubtful that the typical reader would readily acknowledge that the brethren in Galatia received Saint Paul as “Christ Jesus”, since Saint Paul had the marks of the Lord in his body [Galatians 4:14, 6:17]. It is easy to imagine that evangelization encounters less skepticism when the messenger continually bleeds from his hands and feet.
The challenge of correctly interpreting the Pauline Epistles is exacerbated by the likelihood of an oral tradition that elucidates both the explicit contradictions and implicit contradictions that abound when the text is understood literally. This proposed oral tradition may no longer be extant. Without access to the unwritten tradition, it may be impossible to unravel the multiple meanings of a single word and these challenges are compounded with dozens of words that are encountered in the text that possess a universal, or common meaning, and a limited, or technical definition.
The challenges of interpretation can be exemplified by the word “dead”. On the surface, the dead are the deceased, however, as a Pharisee, Saint Paul would know that evil, or sinful, individuals are described in both the book of Ezekiel and Jewish writings as being dead [Ezekiel 21:25]. Another viable interpretation of the dead can be those who do not know Christ or do not have “the mind of Christ” [1 Corinthians 2:16]. Finally, those who are asleep in the Lord can be understood as either those who have died in the faith or those living individuals who do not fully know the Lord.
In summation, the dead can be:
A cursory reading of the Pauline Epistles discloses that they are not limited to instructions on the Christian religion, as Saint Paul’s teachings are scattered throughout the letters to churches in various cities. The paucity of Christian dogma found in the Pauline Epistles is likely to be less than a few handwritten pages, while the bulk of the letters recount the adventures of Saint Paul throughout the near east, his personal encounters, and his dealings with various individuals. Only by reading the entirety of the texts can one find Christain teachings and one is often confronted with adopting the correct, or most likely, interpretation from several possibilities.
The easily overlooked issues that any exegesis of the Pauline epistles confronts are, firstly, appeals to New Testament passages that are not the Pauline texts and, secondly, the attempted application of certain extra Biblical traditions which are well known to the reader, but not found in the epistles. The reader has undoubtedly acquired certain opinions regarding Christianity and Christian doctrines that may contradict the literal interpretation and reasonable explanations of the Pauline epistles. For example, the reader may agree that Saint Paul preached the Gospel, yet, it is doubtful that the typical reader would readily acknowledge that the brethren in Galatia received Saint Paul as “Christ Jesus”, since Saint Paul had the marks of the Lord in his body [Galatians 4:14, 6:17]. It is easy to imagine that evangelization encounters less skepticism when the messenger continually bleeds from his hands and feet.
The challenge of correctly interpreting the Pauline Epistles is exacerbated by the likelihood of an oral tradition that elucidates both the explicit contradictions and implicit contradictions that abound when the text is understood literally. This proposed oral tradition may no longer be extant. Without access to the unwritten tradition, it may be impossible to unravel the multiple meanings of a single word and these challenges are compounded with dozens of words that are encountered in the text that possess a universal, or common meaning, and a limited, or technical definition.
The challenges of interpretation can be exemplified by the word “dead”. On the surface, the dead are the deceased, however, as a Pharisee, Saint Paul would know that evil, or sinful, individuals are described in both the book of Ezekiel and Jewish writings as being dead [Ezekiel 21:25]. Another viable interpretation of the dead can be those who do not know Christ or do not have “the mind of Christ” [1 Corinthians 2:16]. Finally, those who are asleep in the Lord can be understood as either those who have died in the faith or those living individuals who do not fully know the Lord.
In summation, the dead can be:
1. Those who are deceased
2. The faithfully departed 3. Sinful or evil individuals 4. Individuals who are ignorant of Christ and the Gospel 5. Individuals who do not fully know Christ |
The resurrection of the dead is distinguished from the resurrection from the dead in the Pauline epistles. It seems that the resurrection of the dead is the future bodily raising of the deceased, whereas the resurrection of the dead is when the sinful people repent, or change their mind, and are no longer living with sin, that is, the dead, those evil individuals, have been restored to live, or are now living in righteousness. Additionally, there are two possible results of repentance or changing one’s mind. Firstly, repentance can be interpreted as either no longer engaging in a certain activity or, secondly, having a new understanding wherein that the behavior is no longer believed to be sinful. The law, which administers death, cannot be held in esteem and Saint Paul will not forgo his freedom in Christ, as he asks why his liberty should be dictated by the conscience of another [2 Corinthians 3:7; Galatians 2:4, 5:1; 1 Corinthians 10:29].
Since the resurrection seems to be the central and distinguishing aspect of Christianity, it is interesting that the phrasing of the “resurrection of the dead” only occurs on four occasions and all are found in the the first Epistle to the Corinthians [1 Corinthians 15:12, 13, 21, 42] and “the resurrection from the dead” occurs only once in the Pauline Epistles [Romans 1:4].
The wording that Jesus is raised from the dead occurs on three occasions in the epistles [Romans 4:24, 10:9; 1 Thessalonians 1:10], yet, Christ is raised from the dead on six occasions [Romans 6:4,6:6, 7:23, 8:11; Ephesians 1:20; Colossians 2:12]. Finally, Jesus Christ is raised from the dead twice [Galatians 1:1; 2 Timothy 2:8].
Since the resurrection seems to be the central and distinguishing aspect of Christianity, it is interesting that the phrasing of the “resurrection of the dead” only occurs on four occasions and all are found in the the first Epistle to the Corinthians [1 Corinthians 15:12, 13, 21, 42] and “the resurrection from the dead” occurs only once in the Pauline Epistles [Romans 1:4].
The wording that Jesus is raised from the dead occurs on three occasions in the epistles [Romans 4:24, 10:9; 1 Thessalonians 1:10], yet, Christ is raised from the dead on six occasions [Romans 6:4,6:6, 7:23, 8:11; Ephesians 1:20; Colossians 2:12]. Finally, Jesus Christ is raised from the dead twice [Galatians 1:1; 2 Timothy 2:8].
Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 1 Corinthians 15:12
Since neither “rose” nor “resurrection” are repeated, the typical reader may confound the statement that Christ “rose from the dead'' with the rhetorical question that includes the phrase “resurrection of the dead”. However, it is possible that Saint Paul utilizes two different words to indicate two different phenomena.
By interpreting the “dead” as those who are sinful, we are confronted with a version of Jesus that could not be God incarnate and sinless, as taught by mainstream Christianity. Since Jesus was raised from the dead, it follows that he was under the law and sinful. Saint Paul does not mention the virgin birth, but describes Jesus as "born of a woman, born under the law", and states that Jesus was a descendant of David [Galatians 4:4; Romans 1:3]. Therefore, in Pauline Christianity, it is possible that Jesus became sinless at a certain point, such as during his baptism. The support for this presumption is that Jesus was declared to be the beloved son of God after his baptism and individuals are still baptized when joining the Church. Alternatively, Jesus’ anointing at Bethany could be the point when he became sinless, that is, when he became the Anointed, the Messiah. Christians are still anointed after their baptism when they join the Church. An imperfect Jesus until his baptism or anointing does not fundamentally alter the vicarious atonement of the crucifixion as held by most Christians, as he was perfect during his passion, being fully God and wholly human.
Since John baptized, but Jesus did not, it seems that Jesus deferred to John’s authority to baptize, that is, it was John’s prerogative to baptize [John 4:2]. The reader will recall that the Pharisees, when pressed for an answer, stated that they did not know if John’s authority to baptize was from man or from God [Luke 20:7]. As John had the authority to baptize, so Mary had the authority to anoint Jesus [John 4:2, 11:2, 12:3]. Of course, the Gospels are silent as to how, and from whom, Mary received the authority to anoint Jesus, however, in the Old Testament, there is an example that the authority to anoint comes from the Lord.
By interpreting the “dead” as those who are sinful, we are confronted with a version of Jesus that could not be God incarnate and sinless, as taught by mainstream Christianity. Since Jesus was raised from the dead, it follows that he was under the law and sinful. Saint Paul does not mention the virgin birth, but describes Jesus as "born of a woman, born under the law", and states that Jesus was a descendant of David [Galatians 4:4; Romans 1:3]. Therefore, in Pauline Christianity, it is possible that Jesus became sinless at a certain point, such as during his baptism. The support for this presumption is that Jesus was declared to be the beloved son of God after his baptism and individuals are still baptized when joining the Church. Alternatively, Jesus’ anointing at Bethany could be the point when he became sinless, that is, when he became the Anointed, the Messiah. Christians are still anointed after their baptism when they join the Church. An imperfect Jesus until his baptism or anointing does not fundamentally alter the vicarious atonement of the crucifixion as held by most Christians, as he was perfect during his passion, being fully God and wholly human.
Since John baptized, but Jesus did not, it seems that Jesus deferred to John’s authority to baptize, that is, it was John’s prerogative to baptize [John 4:2]. The reader will recall that the Pharisees, when pressed for an answer, stated that they did not know if John’s authority to baptize was from man or from God [Luke 20:7]. As John had the authority to baptize, so Mary had the authority to anoint Jesus [John 4:2, 11:2, 12:3]. Of course, the Gospels are silent as to how, and from whom, Mary received the authority to anoint Jesus, however, in the Old Testament, there is an example that the authority to anoint comes from the Lord.
Samuel also said unto Saul, “The LORD sent me to anoint thee to be king over his people…”
1 Samuel 15:
But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory which none of the princes G758 of this world knew. For had they known it, they would not have crucified the Lord of glory. 1 Corinthians 2:7-8
Buried with him [Christ, v.11] in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead G3498. And you, being dead G3498 in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses G3900; blotting out G1813 the handwriting of ordinances G1378 that was against us, which was contrary to us and took it out of the way, nailing it to his cross and having spoiled G554 principalities G746 and powers G1849, he made a shew G1165 of them openly, triumphing G2358 over them in it. Colossians 2:12-15
Saint Paul confirms our proposal that the “dead” in his epistles are to be understood as sinful individuals [“dead in your sins”]. God, not Jehovah, has “forgiven” “all trespasses”. Christ has obliterated, erased, or wiped out “the rules and requirements of the law of Moses; carrying a suggestion of severity and of threatened judgment” that was “against us” and “contrary to us” and nailed them to his cross.
For as many as are of the works of the law are under the curse G2671, for it is written, Cursed G1944 is every one that continueth not in all things which are written in the book of the law to do them [Deuteronomy 27:26]. Christ hath redeemed us from the curse G2671 of the law, being made a curse G2671 for us: for it is written, Cursed G1944 is every one that hangeth on a tree [Deuteronomy 21:22-23]: Galatians 3:10:13
Anyone who does not do all the things in the book of the law are cursed and, since no one can uphold the 613 commandments, it follows that everyone is cursed. If cursed is a subset of sin, then the cursed are also dead.
conclusion
In his epistle to the Romans, Saint Paul writes that the law brought knowledge of sin, but he prevaricates by adding that the commandment is “just and good” [Romans 7:12]. Although the reader cannot be certain if Saint Paul believed the law is a curse or is holy, there is no doubt, as he writes in Galatians 3:19, that the law was “ordained” by “angels” in the hand of a “mediator”. The angels or messengers commanded or appointed the law.
Thayer’s Greek Lexicon clarifies G3316 as “one who intervenes between two, either …to form a compact, or for ratifying a covenant”. The mediator is Moses and it follows that the messengers can only be Jehovah. Therefore, Jehovah appointed the covenant, through the mediation or intervention of Moses, to the tribes of Israel.
Saint Paul clarifies that a “mediator is not a mediator of one” and this statement alludes to the law of Israel when he declares the unity of God, “but God is one” [Galatians 3:20; Deuteronomy 6:4]. The unity of God is found in the creation accounts in Genesis. Yet, Genesis also has the Gods say “Let us make man in our image” which is grammatically correct, as H430 is the plural form [Genesis 1:26]. However, Genesis has Jehovah say “let us go down and there confound their language” which suggests that Jehovah H3068 is a plurality [Genesis 11:7]. The consequence of our interpretation is that the angels give a commandment that God is one, thereby indicating that Jehovah is not God. Strauss writes that ironic results may result from the interpretation of text and irony, in and of itself, does not indicate an incorrect explanation [Persecution and the Art of Writing, pg. 30].
Our explanation that Jehovah is accurately described as a plurality of angels who is worshiped by “vainly puffed up fleshly” minds finds support in Saint Paul’s admonition not to humble oneself in the worship of angels [Colossian 2:8]. Yet, the mention of the voluntary worship of angels is not explained and begs the question: “Who believes there is a reward in worshiping angels?” The answer is those who believe that Jehovah is the one God who gave the commandments to the Israelites.
We now know why Saint Paul only wanted to know Jesus Christ crucified: the cursed commandments that minister death both to "us" and to those who voluntarily worship angels have been annihilated by the passion on the cross.
Thayer’s Greek Lexicon clarifies G3316 as “one who intervenes between two, either …to form a compact, or for ratifying a covenant”. The mediator is Moses and it follows that the messengers can only be Jehovah. Therefore, Jehovah appointed the covenant, through the mediation or intervention of Moses, to the tribes of Israel.
Saint Paul clarifies that a “mediator is not a mediator of one” and this statement alludes to the law of Israel when he declares the unity of God, “but God is one” [Galatians 3:20; Deuteronomy 6:4]. The unity of God is found in the creation accounts in Genesis. Yet, Genesis also has the Gods say “Let us make man in our image” which is grammatically correct, as H430 is the plural form [Genesis 1:26]. However, Genesis has Jehovah say “let us go down and there confound their language” which suggests that Jehovah H3068 is a plurality [Genesis 11:7]. The consequence of our interpretation is that the angels give a commandment that God is one, thereby indicating that Jehovah is not God. Strauss writes that ironic results may result from the interpretation of text and irony, in and of itself, does not indicate an incorrect explanation [Persecution and the Art of Writing, pg. 30].
Our explanation that Jehovah is accurately described as a plurality of angels who is worshiped by “vainly puffed up fleshly” minds finds support in Saint Paul’s admonition not to humble oneself in the worship of angels [Colossian 2:8]. Yet, the mention of the voluntary worship of angels is not explained and begs the question: “Who believes there is a reward in worshiping angels?” The answer is those who believe that Jehovah is the one God who gave the commandments to the Israelites.
We now know why Saint Paul only wanted to know Jesus Christ crucified: the cursed commandments that minister death both to "us" and to those who voluntarily worship angels have been annihilated by the passion on the cross.