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Under the law? - Three Greek Words

Posted by Stephen Pidgeon on Thursday, January 15, 2015 at 6:00 AM

 

Given that we are discussing the dominant paradigm expressed in the American 501(c)(3), federally registered, tax exempt church, let us consider the foundational rhetoric with specificity.

Romayim (Romans) 3:1-17

WHAT advantage then has the Yahudiy? Or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the words of ELOHIYM.

When we reviewed the delivery of the covenant, we saw that the covenant was given to the people of ELOHIYM, namely, the whole of the house of Yisra’el (which means all of the tribes, including Yahuda, Benyamin, Leviym, Ephrayim, Menashsheh, et al).  This covenant was renewed with the blood atonement of HAMASHIACH, and the Torah was put in the hearts, minds, and souls, of his people.

The inheritance of the land grant, however, was dependent upon circumcision. 

Bere’shiyth (Genesis) 17:4

The expression of the covenant:

As for me, behold, my covenant is with you, and you shall be a father of many nations. 5 Neither shall your name anymore be called Avram, but your name shall be Avraham; for a father of many nations have I made you. 6 And I will make you exceeding fruitful, and I will make nations of you, and kings shall come out of you. 7 And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be ELOHIYM unto you, and to your seed after you. 8 And I will give unto you, and to your seed after you, את (eth) the land wherein you are a stranger, את (eth) all the land of Kena`an, for an everlasting possession; and I will be their ELOHIYM.

The keeping of the covenant:

9 And ELOHIYM said unto El-Avraham, You shall keep my covenant therefore, you, and your seed after you in their generations. 10 This is my covenant, which ye shall keep, between me and you and your seed after you; Every man child among you shall be circumcised. 11 And ye shall circumcise את (eth) the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 12 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 your seed. 13 He that is born in your house, and he that is bought with your money, must need to be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he has broken my covenant.

One might ask the question: how long does this covenant condition last?  The word used in response is “everlasting.”  So Sha’ul tells us that there is profit in the circumcision, because those of the circumcision were committed with the words of ELOHIYM.  Is this statement true?  Who else has maintained the scriptures?  We have no diaries of the words of the Titans (Nephaliym); or the words of the gods of Babylon, for the wooden, brazen, and golden idols were silent. So it is that the children of Yisra’el, and in particular, the Leviyim and the Yahudiym, kept a meticulous record, and kept it with a zealous fervor for the words of YAHUAH. 

[Consider the comparative record with the works of the Greeks, whose construction of the text of the New Testament finds multiple inclusions, variants in almost every text, a complete denial that original texts existed in Hebrew, a transitive list of books considered within the Rule (Canon) of the Roman determination, no criteria for inclusion or exclusion, and apparent corruption in numerous texts whose epigraph is in question.

Take for instance the cepher Ivriym.  There is great debate about the author, and most scholars do not believe that Paul/Sha’ul wrote the letter.  The inclusion of 1 and 2 Timothy, Titus, and Hebrews did not occur in the Codex Vaticanus or the Codex Sinaiticus, and did not appear until the fifth century.  The Apocalypse of Peter and the Shepherd of Hermes were considered as part of the New Testament in the third and fourth century, but disappeared from the included text in the early 400s.  Some included the epistle of Barnabus, and the writings of Clement, and the King James identifies about half of the epistles of Paul as pseudepigraphal.  We have included the same identification in the Eth Cepher.]

Before we consider further the controversial writings of Sha’ul, let us consider Kepha’s words on these writings:

Kepha Sheniy (2 Peter) 3:14-18

Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15 And account that the longsuffering of our ADONAI is salvation; even as our beloved brother Paul also according to the wisdom given unto him has written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. 18 But grow in grace, and in the knowledge of our ADONAI and Saviour YAHUSHA HAMASHIACH. To him be glory both now and forever. Amen.

In addition, let us consider a few Greek words:

νομος - nomos 

The first word is the Greek word that is translated as law, which is νομος nomos.  We have elected to translate this word as Torah, which means instruction; however, there are several options in the context of Sha’ul.  For instance, Sha’ul may be referring to the Torah in its initial context, which would be only the law of Mosheh; or he may be referring to the Torah as understood and iterated by MASHIACH, which is the works of MOSHEH and the Prophets; or he may be referring to the cho^q, which is the everlasting covenant between YAHUAH and his people Yisra’el; or he may be referring to the oral law, which became the written law about one hundred and fifty years before him (mindful that Sha’ul was a self-confessed Parashiym); or he may have been referring to the entire kit and caboodle. Using the word nomos, the answer is: we don’t know exactly which one.

Consider MASHIACH’s use of the term:

Mattithyahu (Matthew) 5:17-20

Think not that I am come to destroy the Torah (nomos), or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one Yod or one tittle shall in no wise pass from the Torah (nomos), till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments [in Hebrew, mishpahtiym], and shall teach men so, he shall be called the least in the Kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven. 20 For I say unto you, That except your righteousness (δικαιοσυνη dikaiosune) shall exceed the righteousness (δικαιοσυνη dikaiosune) of the scribes and Parashiym, ye shall in no case enter into the Kingdom of Heaven.

Consider also the antithesis:

Mattithyahu (Matthew) 7:21-23

Not everyone that says unto me, ADONAI, ADONAI, shall enter into the Kingdom of Heaven; but he that does the will of my Father which is in heaven. 22 Many will say to me in that day, ADONAI, ADONAI, have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye transgressors (εργαζομαι ergazomai) of the Torah (ανομια anomia).

We know exactly the reference of MASHIACH, and in the antithesis, we see that those who work iniquity are called ergazomai (workers) of lawlessness (anomia); which is to say that they are, in the Greek understanding, anomian.  Sha’ul is a bit more – nay, a lot more – ambiguous.

So, the usage is as follows:

     Nomos:           The law, or Torah

     Anomos:         Without the law (torah), lawless

     Antinomos:    Opposed to the law, or Torah

δικαιος - dikaios

The next Greek word for our consideration is the word δικαιος dikaios, which means equitable (in character or act) and by implication, innocent [in Hebrew, naqiy], holy [in Hebrew, qodesh], or just [in Hebrew, tsadiq]. There are several Greek derivatives of this word δικαιος dikaios:

     δικαιοω dikaioo; which means to render (i.e. show or regard as) just or innocent, i.e., to be justified.

     δικαιοσυνη dikaiosune; which means primarily justification, but is interpreted as righteousness.

     δικαιωσις dikaiosis; which means acquittal, but is interpreted as justification.

πιστις pistis

Finally, the third word at issue here is the word for faith.  In the Greek, this word is πιστις pistis.  This is the word that is translated as faith, and which means persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.

Chabaqquq (Habakkuk) 2:4

Behold, his soul (nefesh) which is lifted up is not upright (yashar) in him: but the just (tsadiq) shall live (chayah) by his faith (emunah).

The Greek word πιστις pistis is and has direct correspondence to the Hebrew word for faith which is emunah. That the same word is intended can be summarily inferred, since Sha’ul cites the phrase of Chabakkuk twice at Romayim 1:7, and Galatiym 3:11 (and it appears a third time in cepher Ivriym at 10:38). 

Emunah means moral fidelity (Strong’s 430); which means to act consistently with one’s moral code.  

 

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