The Great Galatians Debate (PDFDrive)

Galatians: A look at its Historical Reliability 0
2016
The Great Galatians

Debate:
Did Paul Write The Letter “To The
Galatians”?
A Question of Authorship Regarding the Ultimate Pauline Letter
Stephen Walch
The Great Galatians Debate: Did the Hebrew ‘Sha’uwl’, known as ‘Paul’,
write the letter known as ‘To the Galatians’? 1
Introduction to the ‘Pauline’ letters 2
The Evidence used to Prove that Galatians is a Genuine Pauline Letter 4
Galatians: A look at its Historical Reliability 10

‘His’ story or not ‘His’ story? 23
It’s all a Matter of Semantics 32
1. Ephesians contains thirty-five unique words not found elsewhere in the N.T. 32
2. Forty-four words in Ephesians are not found in the rest of the Pauline corpus but are
found in the rest of the NT. 34
3. There are 15 expressions used in Ephesians not found in other Pauline letters. 36
4. Ephesians is based too heavily on Colossians, stealing many of Colossians’ ideas and
sentence-structure. 46
5. There are differing theologies with the rest of Paul’s letters. 53
Answering Final Objections 75

Objection 1: Doesn’t Peter refer to Paul’s letter to the Galatians in 2 Peter 3:15-16? 75
Objection 2: Only Paul would’ve noticed that “seed” in Genesis was singular in the
Hebrew, and not plural 84
Objection 3: Paul always writes an insignia at the end of his letters so that frauds
couldn’t be perpetrated 87
Objection 4: Doesn’t Galatians use vocabulary prone to Paul? 88
Objection 5: Doesn’t Galatians appear in ो46, the oldest known manuscript of Paul’s
letters dated between 85-125 CE? 110
Final Conclusion 111

Appendix A: Greek-English Interlinear of Galatians 113
Chapter 1 113
Chapter 2 116
Chapter 3 120
Chapter 4 124
Chapter 5 128
Chapter 6 132
Appendix B - Word Statistics: 1. The Set-Apart Word Group 135

ɲɶɿʉʎ/hagios in the Greek Septuagint (LXX) 135
ɲɶɿɲɺʘ/hagiazo in the LXX 136
ɲɶɿɲʍʅʉʎ/hagiasmos in the LXX 137
ɲɶɿʘʍʐʆɻ/hagiosune in the LXX 137
ɲɶɿʉʎ/hagios in the N.T. 137
ɲɶɿɲɺʘ/hagiazo in the N.T. 138
ɲɶɿɲʍʅʉʎ/hagiasmos in the N.T. 139
ɲɶɿʘʍʐʆɻ/hagiosune in the N.T. 139
ɲɶɿʉʏɻʎ/hagiotes in the N.T. 139
2. The Spirit 139

ʋʆɸʐʅɲ/pneuma in the Pauline Literature 139
ʋʆɸʐʅɲ Ⱥ๺ɉ๺/pneuma d๺,๺h๺ in the Attributed Pauline Literature 140
ɲɶɿʉʎ ʋʆɸʐʅɲ/hagios pneuma in the N.T. 140
3. Authority 140
ɸʇʉʐʍɿɲ/exousia in the N.T. 140
ɸʇʉʐʍɿɲɺʘ/exousiazo in the N.T. 141
ʃɲʏɸʇʉʐʍɿɲɺʘ/katexousiazo in the N.T. 141
ɸʇɸʍʏɿʆ/exestin in the N.T. 141
4. The Deliverance Word Group 141

ʍʘɺʘ/sozo in the N.T. 141
ʍʘʏɻʌ/soter in the N.T. 142
ʍʘʏɻʌɿɲ/soteria in the N.T. 142
ʍʘʏɻʌɿʉʎ/soterios in the N.T. 142
5: Separation 143
ɽɲʆɲʏʉʎ/thanatos in the N.T. 143
6: To Be Joyous 143
ʖɲɿʌʘ/chairo in the N.T. 143
7: Affliction 144
ɽʄɿʗɿʎ/thlipsis in the N.T. 144
8: Knowledge 144
ɶʆʘʍɿʎ/gnosis in the N.T. 144
9: Intellectual Errancy 144

ʃɲʃʉʎ/kakos in the N.T. 144
10. Evil 145

ʋʉʆɻʌʉʎ/poneros in the Attributed Pauline Literature 145
11. The Diaspora 146

ɷɿɲʍʋʉʌɲ/diaspora in the Greek LXX 146
ɷɿɲʍʋʉʌɲ/diaspora in the Greek Pseudepigrapha 146
ɷɿɲʍʋʉʌɲ/diaspora in the N.T. 146
12. Seed 146

ʍʋɸʌʅɲ/sperma in the LXX 146
ʲʸʦ/zera’ in the Tanakh (Old Testament) 147
ʍʋɸʌʅɲ/sperma in the N.T. 148
13. On The Contrary 149

ɲʄʄɲ/alla in the N.T. Writings 149
14: Favour 150
ʖɲʌɿʎ/charis in the LXX 150
ʯʧ/khen in the Tanakh (Old Testament) 151
Where ʖɲʌɿʎ/charis translates ʯʧ/khen in the Tanakh 151
Where ʯʧ/khen isn’t translated as ʖɲʌɿʎ/charis in the LXX 152
Where ʖɲʌɿʎ/charis isn’t a translation of ʯʧ/khen in the LXX 152
The use of ʖɲʌɿʎ/charis in Sirach 152
ʖɲʌɿʎ/charis in the Pseudepigrapha 152
ʖɲʌɿʎ/charis in the N.T. 153
15. The Declare Good News Word Group 153

ɸyɲɶɶɸʄiɺʘ/euangelizo in the N.T. 153
ɸʐɲɶɶɸʄɿʉʆ/euangelion in the N.T. 154
16. Elements 154

ʍʏʉɿʖɸɿʉʆ/stoicheion in the N.T. 154
17. The Trust Word Group 154

ʋɿʍʏɸʐʘ/pisteuo in the N.T. 154
ʋɿʍʏɿʃʉʎ/pistikos in the N.T. 155
ʋɿʍʏʉʎ/pistos in the N.T. 155
ʋɿʍʏʉʘ/pistoo in the N.T. 156
ʋɿʍʏɿʎ/pistis in the N.T. 156
ʉ ʋɿʍʏɿʎ/ho pistis in the Attributed Pauline Literature 157
18. Mercy 157

ɸʄɸʉʎ/eleos in the LXX 157
ʣʱʧ/khesed in the Tanakh 158
Where ɸʄɸʉʎ/eleos translates ʣʱʧ/khesed in the Tanakh 159
19. The Declared Upright Word Group 160

ɷɿʃɲɿʉʎ/dikaios in the Attributed Pauline Literature 160
ɷɿʃɲɿʉʘ/dikaioo in the Attributed Pauline Literature 160
ɷɿʃɲɿʉʍʐʆɻ/dikaiosune in the Attributed Pauline Literature 161
Appendix C: 162
Tables For Data Contained In Pages 3-6 162
Bibliography of Works Cited 163

Index of Direct Tanakh, Greek Septuagint, And N.T. Quotes 165
The Great Galatians Debate 1

ǣ
the‘Sha’uwl’ǡ‘Paul’ǡ
wǮ
ǯǫ
Whilst such a question is rarely (if ever) asked in scholarly circles or by the
public in general, yet it is a question that must be asked: Did Sha’uwl/Paul write (or
more accurately dictate) the letter to the Galatians, or did someone else write it,
claiming that Sha’uwl/Paul was its author? This is a question I shall be looking at
intensely throughout this paper, which is not just regarding the letter to the
Galatians, but also concerning the other letters attributed to Sha’uwl/Paul (from
now on, “Sha’uwl/Paul” shall just be referred to as “Paul” to keep things simple).
The letter to the Galatians hasn’t really caused much controversy in Christian
Scholarship over the centuries, and many a Christian Denomination has looked to
Galatians for guidance. This guidance has usually resulted in most of these
denominations rejecting quite a few of the instructions outlined in the Torah (more
commonly known as the Law or the Pentateuch), with preaching regarding the
freedom that God granted to us through Jesus Christ (more accurately Messiah
Yahushua). Any person that would argue that the Torah should still be followed
regardless of this freedom is commonly reproached, and accused of wanting to
“Judaise” or “return us to slavery”, with Galatians being the letter that is frequently
quoted in response.
With the rise of sects such as Messianic Judaism, Sacred Name Movement,
Hebraic Roots etc., many have sought to rescue Galatians from its supposed
Anti-Torah (or Antinomian) stance 1; others have gone in a different direction and
have flat out rejected Paul and all of his letters, regarding him as an apostate and
deceiver, with even accusations of Paul being a false prophet and demon
possessed 2.
I, on the other hand, propose an alternative: that perhaps Paul didn’t write
Galatians at all, but was a later Christian that had misunderstood quite a lot of what
Paul had actually said; possibly even a Christian that had been brought up in an
anti-Jewish home. There’s a history of anti-Jewish sentiment in the Roman world,
and the Jewish revolt of 67-70 CE helped in exasperating the situation. Using a
1
See http://www.eliyah.com/galatianskjv.html
2
See for example http://jesuswordsonly.com/ and http://questioningpaul.com
The Great Galatians Debate 2
famous name to bring credence to a letter wasn’t unheard of (and scholars argue
the same for several other Pauline letters; more on that later on), so the choice of
Paul wouldn’t have been a difficult one.
As I stated at the beginning, the authorship question is barely brought up

regarding Galatians. However, what would be the consequence if Galatians’
authorship was brought into doubt? Could this be the answer that has been
missing?
If interested, read on, and come to your own conclusion.
Ǯǯ
Before we get to the letter of Galatians itself, I shall give a brief overview of
the Pauline letters.
There are fourteen letters/epistles/books in the Renewed Covenant Writings

(or the New Testament, which henceforth be N.T.) attributed to Paul:
Romans, 1 and 2 Corinthians, Ephesians, Galatians, Philippians, Colossians,
1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon and Hebrews. Of these
fourteen, most Christians only accept thirteen of them to have been written or
dictated by Paul, attributing Hebrews to an unknown author, but a person to whom
was known by Paul as Hebrews mentions Timothy (Heb. 13:23). Scholars, however,
have dwindled down what are referred to as the Genuine Pauline letters to seven:
Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon,
claiming that the final six (seven) “have different or divergent language and style,
the absence of Pauline concepts, the presence of concepts not found in other
undisputed letters, and difficulties in historical settings” 3 (added bold-font mine).
The general scholarly consensus of these seven letters to be genuine letters of

Paul has given rise to the term Undisputed Letters, and therefore the other six
(seven) to be designated Disputed Letters, where scholars are divided with their
opinions. The first scholar to really start such a list was a German scholar named
Ferdinand Christian Baur, who around 1845 CE concluded that Paul only wrote four
of the letters attributed to him: Romans, 1 and 2 Corinthians, and Galatians 4.
Nevertheless, subsequent scholars refined Baur’s methods and added Philemon,
3
http://www.experiencefestival.com/a/Authorship_of_the_Pauline_epistles/id/1923235
4
F. C. Baur - Paulus, der Apostel Jesu Christi: sein Leben und Wirken, seine Briese und seine
Lehre pp. 252-416 (translation Paul, the apostle of Jesus Christ: his life and work, his epistles
and his doctrine. A contribution to a critical history of primitive Christianity, Volume 1
Introduction to the Pauline Letters 3
1 Thessalonians and Philippians to the undisputed letters list, and no scholar since
then has truly attempted to disprove them.
The final six letters - Colossians, Ephesians, 2 Thessalonians, 1 & 2 Timothy

and Titus - are split into two camps: the deutero-pauline letters: Colossians,
Ephesians and 2 Thessalonians; and those known as the Pastoral epistles: 1 & 2
Timothy and Titus. Due to Ephesians’ supposed reliance on Colossians, they are both
disregarded as genuine Pauline letters and said to have both been written by a
different author, who wrote Colossians first and then further developed the
theological concepts mentioned in Colossians in the longer Ephesians letter 5.
2 Thessalonians is also disregarded due to the same reasoning, in that
2 Thessalonians relies too heavily on 1 Thessalonians for structure, language and
doctrine 6. The final three, the Pastoral Epistles, are disregarded due to the fact that
they “make Paul presuppose” the “hierarchical structure” of the “church in the 2nd
Century”, with his apparent mention of overseers and deacons 7. The Greek of
1 and 2 Timothy and Titus is also a vast improvement on Paul’s other letters.
Whether Paul wrote any of the other disputed Pauline letters is not this
papers concern. However, if or when I may refer to any of the disputed letters, I will
do so cautiously, and make sure that I reference that they are part of the disputed
section. Nevertheless, as I am seeking to provide grounds for questioning the
genuineness of Galatians as a genuine Pauline letter, or whether it is a forgery, then
I am going against the general consensus, and if it can be shown that we have been
incorrect with regarding Galatians as a definite letter of Paul’s without contention,
then this should call into question whether we are correct with deciding that the
letters in the disputed category are really not the work of Paul. Therefore it could be
possible that the letters compromising the undisputed category should also be
relooked at, and not merely assumed to be genuinely Paul.
5
Andrew T. Lincoln - World Biblical Commentary, Volume 42: Ephesians Intro. pp. xlvii-lxxiii
6
Wolfgang Thrilling - Untersuchungen zum zweiten Thessalonicherbrief
7
Hans Conzelmann & Martin Dibelius - The Pastoral Epistles: A Commentary on the Pastoral
Epistles pp. 1-10

t

1. Paul is specifically mentioned by name

According to scholar Hans Deiter Betz, the fact that The Letter to the Galatians
mentions its author by name, it is a good enough reason for it to be unquestioned,
and able for him to state The question of the authorship of Galatians does not
present great difficulties 8. It’s certainly true that Galatians mentions Paul’s name,
doing so twice: Galatians 1:1 & 5:2. Another undisputed letter of Paul’s, Romans,
only mentions Paul once in 1:1. This is also the same for Philippians, where Paul is
only mentioned once in Philippians 1:1. Of the other undisputed letters, 1
Corinthians names Paul eight times 9; 2 Corinthians twice 10; 1 Thessalonians twice 11;
and Philemon three times 12. On the other hand, looking to the disputed letters,
Titus, 1 and 2 Timothy also mention Paul by name once 13; 2 Thessalonians twice 14;
Colossians three times 15; and Ephesians twice 16. Hebrews never mentions Paul’s
name at all. If the mentioning of Paul’s name is criteria for accepting a letter as
written by him, therefore the only disputed letter is Hebrews, not any of the others.
However, the fact that there are still effectively thirteen letters that all mention Paul
by name, why is it that six of them are always disputed, and three of the undisputed
section are sometimes disputed? I therefore don’t think this point of criteria is
plausible for deciding whether a letter is from Paul or not. The mention, or lack
thereof, of Paul’s name from a piece of writing is neither a “for” or “against”
argument regarding a letter’s supposed “genuineness”.
8
Hans Deiter Betz - Galatians: A Commentary on Paul’s Letter to the Churches in Galatia pp.1
9
1 Cor. 1:1, 12, 13; 3:4, 5, 22; 16:21
10
2 Cor. 1:1; 10:1
11
1 Thess. 1:1; 2:18
12
Philem. 1, 9, 19
13
Titus 1:1; 1 Tim. 1:1; 2 Tim. 1:1
14
2 Thess. 1:1; 3:17
15
Col. 1:1, 23; 4:18
16
Eph. 1:1; 3:1
2. Paul writes his own ‘superscription’ at the end of

his letters with his own hand
One can see from reading Paul’s letters that most, if not all, are personal
letters sent to people that Paul knows intimately, or is going to meet. As a result,
Paul would usually have an amanuensis write the core of the letter, and Paul himself
would write the “superscription” or “postscript” at the end of the letter with his own
hand 17. Galatians contains such a postscript (6:11), but there is some discussion on
whether Paul just wrote the line translated as “See with what large letters I am
writing to you with my own hand”, a few more lines afterwards, or whether he
wrote the whole of verses 11-18 18.
If we were to check the undisputed letters, we find a few peculiar things. In

Romans, there is no superscription or postscript alleged to be written by Paul’s own
hand. The same is also true of 1 Thessalonians, 2 Corinthians and Philippians.
1 Corinthians has such a postscript (16:21), but it is of a different nature: “This
greeting is in my own hand - Paul.” Again, there is debate on whether Paul just
wrote this line, or whether he wrote the whole of verses 21-24 19. Paul is also said to
have written this in Philemon 19: “I, Paul, write this with my own hand: I will repay
it”. But this isn’t a postscript or superscription, but merely Paul making sure that
Philemon knew that Paul was going to give whatever was owed to Philemon.
Therefore, apart from Galatians, only one of Paul’s undisputed letters contains a
postscript (1 Corinthians). Romans, 2 Corinthians, 1 Thessalonians, Philippians and
Philemon don’t contain such a thing.
Of the disputed letters however, Colossians and 2 Thessalonians contain the

exact same postscript as the one found in 1 Corinthians; the rest of the disputed
letters contain no postscript. The undisputed and disputed letters are therefore split
down the middle: two from each section contain postscripts; and five from each
section don’t contain one. However Galatians stands on its own, as the postscript
found in Galatians is completely unlike those found in other letters.
17
Charles Hodge - An Exposition of the First Epistle to the Corinthians pp. 372
18
Ernest De Witt Burton - A Critical and Exegetical Commentary on The Epistle to the
Galatians pp. 347
19
Anthony C. Thiselton - The First Epistle to the Corinthians: A Commentary on the Greek Text
pp. 1346
3. Paul writes personal greetings to members of the

Church/Ekklesia
Due to the fact that Paul wrote to specific people and specific places, it was
natural for Paul to send personal greetings to people he knew. Romans for example
dedicates nineteen(!) verses 20 to Paul’s personal greetings to the members of the
Ekklesia in Rome; 1 Corinthians has nine verses 21; 2 Corinthians just one verse 22;
Philippians has five verses 23; Philemon two verses 24; and 1 Thessalonians has three
verses 25. The only undisputed letter to not contain any greeting of any sort is
Galatians, where the usual greeting is completely absent from the end of the letter.
Of the disputed letters, Colossians’ personal greetings come to eleven verses 26;
Ephesians three verses 27; Titus has four verses 28; 1 Timothy only one verse 29; and 2
Timothy has eight verses 30. Only 2 Thessalonians contains no personal greeting at
the end of the letter, but that depends on whether you take the personal postscript
as a mark of Paul’s personal greeting. To be fair, I haven’t. The completely rejected
letter, Hebrews, actually dedicates three verses 31 of personal greeting to the letters
intended audience, who appear to know Timothy. The evidence is once again split in
this regard, with one from each side not containing a personal greeting. Saying that,
only Galatians is the culprit in the undisputed side.
4. Paul mentions the names of those together with him

at the writing of the letter
A perfect example of this is 1 Thessalonians 1:1: “Paul, Silvanus, and Timothy,
To the Ekklesia of the Thessalonians in God the Father and the Upright One,
Messiah Yahushua.” Paul has mentioned that Silvanus and Timothy are together
with him as he is writing this letter. The other undisputed letters that personally
20
Rom. 16:1-16, 21-23
21
1 Cor. 16:10, 12, 15-21
22
2 Cor. 13:13
23
Philipp. 4:2-3, 18, 21-22
24
Phile. 23-24
25
1 Thess. 5:25-27
26
Col. 4:7-17
27
Eph. 6:21-23
28
Titus 3:12-15
29
1 Tim. 6:20
30
2 Tim 4:10-14, 19-21
31
Heb. 13:22-24
mention the names of those with Paul at the writing of the letter are as follows:
Philippians 32, Romans 33, 1 Corinthians 34, 2 Corinthians 35, and Philemon 36. Again,
Galatians is missing from this list. Of the disputed letters that personally mention the
names of those with Paul are as follows: 2 Thessalonians 37, Colossians 38, Titus 39,
2 Timothy 40 and Ephesians 41. 1 Timothy doesn’t mention the names of anyone with
Paul at the writing of the letter. So, Galatians is again the only undisputed letter not
sharing anything with the rest of the undisputed letters. Most of the disputed letters
also mention the names of the people who are with Paul at the time the letter is
written. Hebrews makes no mention of who is with the author.
5. The letter in question is historically reliable in the

context of Paul’s life
Where it is possible to place one of the Pauline letters in the midst of Paul’s
life, as recorded in Acts, leads to regarding the letter in question to be authentic.
The Romans letter, therefore, can be traced back to the winter of 55-56 CE, when
Paul was in Achaia (Southern Greece) as referenced in Acts 20:2-3 42. 1 Corinthians
was written in 54-5 CE from Ephesus, where Paul spent three years as recorded by
Acts 19 43. 2 Corinthians was written near the autumn of 55-6 CE, whilst Paul was in
Thessalonica or Philippi on his way to Greece as referenced in Acts 20:1-2 44.
Philippians was written when he was imprisoned for two years in Rome in 60-62 CE
as referenced in Acts 28:30 45. 1 Thessalonians, usually accepted to be Paul’s earliest
letter, was written in 50 CE, when Paul was staying in Corinth as referenced in
32
Philip. 1:1
33
Rom. 16:21-23
34
1 Cor. 1:1
35
2 Cor. 1:1
36
Phile. 1
37
2 Thess. 1:1
38
Col. 1:1
39
Titus 3:12
40
2 Tim. 4:11
41
Eph. 6:21
42
J. D. G. Dunn, Vol. 38A: Word Biblical Commentary : Romans 1-8 pp. xliv
43
A. Robertson, A critical and exegetical commentary on the First epistle of St. Paul to the
Corinthians pp. xxxi
44
R. P. Martin, Vol. 40: Word Biblical Commentary : 2 Corinthians pp. xxxiv
45
P. T. O'Brien, The Epistle to the Philippians : A commentary on the Greek text pp. 26
Acts 18:1-3 46. Philemon, along with Philippians, was written when Paul was
imprisoned for two years in Rome in 60-62 CE as referenced in Acts 28:30 47.
When it comes to Galatians, I’ll let scholar Richard N. Longenecker answer this
for me, as he states this in his commentary on Galatians:
Without a doubt, the date of Galatians is one of the most

knotty problems in Pauline studies. 48
I’ll talk more about this later, but all of the commentaries read on the Pauline
letters 49, each one spends a greater length of pages on discussing the historical
inaccuracies and problems caused by Galatians than any other commentary done on
the other undisputed letters. When it comes to the disputed letters, when
commentaries hypothetically accept them as official letters of Paul, there is little
difficulty in placing them in the context of Paul’s life. 2 Thessalonians is therefore
dated to have been written in 50 CE, not that long after writing 1 Thessalonians 50.
Colossians is placed at around 60-62 CE 51, said to have been written in conjunction
with Paul’s personal letter to Philemon. Ephesians is also dated at around 60-62 CE,
again, said to have been written in conjunction with Philemon and Colossians 52.
Titus and 1 & 2 Timothy can’t be compared to Acts. Acts literally stops at
Paul’s imprisonment in Rome for two years, which were between the years of
60-62 CE. Paul is said to have died sometime in 66-67 CE, therefore Acts leaves
about four to five years of Paul’s life unrecorded. Hence it is easy to state Titus and
1 & 2 Timothy were written sometime during this unrecorded period, after Paul was
released from his imprisonment in Rome and had continued on his journey.
Reconstructing this journey from Titus and 1 & 2 Timothy, after Paul’s Roman
imprisonment, he travelled to Crete along with Timothy and Titus (who had come
back from Corinth) 53; then, leaving Titus in Crete 54, Paul and Timothy headed for
Ephesus in Asia Minor 55; encountering some difficulties in Ephesus, Paul leaves
46
F. F. Bruce, Vol. 45: Word Biblical Commentary : 1 and 2 Thessalonians pp. xxxv
47
P. T. O'Brien, Vol. 44: Word Biblical Commentary : Colossians-Philemon pp. 269
48
Richard N. Longenecker ‘Word Biblical Commentary, Volume 41: Galatians’, pp. lxxiii
49
See the Bibliography on page for a list of the commentaries consulted
50
F. F. Bruce, Vol. 45: Word Biblical Commentary : 1 and 2 Thessalonians pp. xl
51
R. R. Melick, Vol. 32: Philippians, Colossians, Philemon pp. 170
52
T. K. Abbott, A critical and exegetical commentary on the epistles to the Ephesians and to
the Colossians pp. xxix
53
Titus 1:5
54
Titus 1:5
55
1 Tim. 1:3
Timothy there 56 and takes Tychicus with him to Macedonia 57, where Paul writes
Titus a letter as well as his first letter to Timothy; in Macedonia, however, Paul is
once again arrested and taken back to Rome, accompanied by Tychicus and Lucus 58,
where Paul writes his second letter to Timothy, sends Tychicus to Ephesus with the
letter and then has Timothy come to Paul in Rome 59, where Paul is murdered. Titus
and 1 Timothy were then probably written around 64-65 CE, and then 2 Timothy
written around 66-67 CE, not long before Paul’s death. All in all, it appears that
accepted scholars have had far less trouble placing a date to each of the Disputed
Pauline letters than they have with Galatians 60. One has to wonder why Occam's
razor 61 is never applied to the Pauline corpus of letters.
6. Pauline words, phrases and theology are employed

Due to Greek being Paul’s fourth language, it is natural and logical to presume
that Paul would use phrases, words, and general vocabulary that he would have
known and not vary his usage. However, I think it would be safe to presume that
over time, Paul’s Greek vocabulary would increase, so later letters would contain a
more varied and increased vocabulary and phrase structure. So once a date for a
letter has been decided upon, then those letters closest to each other should be
compared to discover what words and phrases were being used at the time. Those
letters that show a marked difference from those written at the same time should
therefore be questioned and studied to determine why a marked variance is
evidence that it is a letter of Paul’s, and not a forged one with Paul’s name attached
to it. As it happens, however, most scholars compare the disputed letters against
those that are classed as undisputed to discover whether they show a marked
language difference. No undisputed letter is ever really compared to anything, and
they are used as the core basis for determining Paul’s vocabulary and style. These
are the following reasons, based on a scholars study of the vocabulary, for why
Ephesians isn’t an authentic letter of Paul’s:
56
1 Tim. 1:3
57
1 Tim. 1:3
58
2 Tim 4:11
59
2 Tim 4:9
60
In the New American Commentary series for example, Seventeen pages are dedicated to
the Authorship and historical reliability of all the Pastoral Epistles (Titus, 1 & 2 Timothy);
whereas with Galatians, twenty-two(!) pages are dedicated to merely its historical reliability.
61
http://en.wikipedia.org/wiki/Occam's_razor
1. Thirty-five words are unique to Ephesians compared to the rest of the NT. 62
2. Forty-four words in Ephesians are not found in the rest of the Pauline corpus
but are found in the rest of the NT. 63
3. There are fifteen expressions used in Ephesians not found in other Pauline
letters. 64
4. Ephesians uses extremely long sentence structures not found in other
Pauline letters.
5. Ephesians is based too heavily on Colossians, stealing many of Colossians’
ideas and sentence-structure.
6. Ephesians pays more emphasis on the Messiah’s resurrection compared to
the other Pauline epistles that pay more emphasis to the Messiah’s death on
the upright stake.
7. Ephesians stresses more emphasis on ecclesiology 65.
8. Ephesians does not mention the return of the Messiah or Judgement. 66
My personal opinion is to agree with the points above with regards to

Ephesians, so I don’t disagree at all with the conclusion that Ephesians wasn’t
written by Paul. What I do disagree with is the fact that based on the eight points
above, Galatians should also be rejected as a genuine Pauline letter. I’d argue that
it’s either hypocritical or unfair to not treat all of the Epistles as the same. Is the
Letter to the Galatians the ultimate backbone to scholarship on the Pauline letters,
or are F. C. Baur’s opinions from over 150 years ago the basis for everything with
regards to Paul, and therefore are to remain unquestioned? I for one don’t think
that this is the case, although it doesn’t appear to be too far from it.

ǣits
Out of all the reasons used to determine the “Pauline Authorship” of a letter
as outlined above, there are only two that have any sort of significance to our
discussion, the main reason being this: is Galatians reliable in the context of Paul’s
life? We shall go through the letter, refer to the other letters if occasion calls for it,
62
C. Leslie Mitton, The Epistle to the Ephesians: Its Authorship, Origin and Purpose (Oxford:
Clarendon, 1950), 8-9; Kummel, Introduction to the New Testament (note 2), 358.
63
Robert Morgenthaler, Statistik des neutestamenliche Wortschatzes, 4th ed. (Zuerich:
Gotthelf-Verlag, 1992), 164.)
64
Andrew T. Lincoln, Ephesians, ‘World Biblical Commentary’ Volume 42, 1xv.
65
Ecclesiology is the study of the role of the Ekklesia/Church - http://tinyurl.com/5e4obj
66
For a more detailed analysis of points 4-8, see Ernest Best, ‘A Critical and Exegetical
Commentary on Ephesians’, pp. 20-50
Galatians: A Look at its Historical Reliability 11
and look to see if Galatians can be historically placed when cross-checking it with the
book of Acts.
The first question to ask is thus: who exactly are the Galatians? According to
most records, the Galatians are a group of Celtic Gauls (these Celts had migrated in
all directions from their origin in France/Austria, spreading throughout most of
Europe) 67, who came to occupy a slot of land in today’s Central Turkey (referred to
in Ancient times as Anatolia). They were originally invited by Nicomedes I of
Bithynia, to act as mercenaries in his fight against his younger brother Zipoites II 68.
Zipoites II had started an insurrection against Nicomedes, because Nicomedes had
put two of his three brothers to death, making Zipoites II the next person in the
firing line 69. After aiding Nicomedes, these Celts settled in a section of Bithynia, as
well as a section of eastern Phrygia, and their new land was named Galatia 70. Being
a very active and war-like group of people, they supported themselves by plundering
their neighbouring countries and districts, especially entering eastern Phrygia 71.
Alexander the Great also fought against them, and he managed to keep them at bay,
but he never defeated them, nor officially incorporated them into his Hellenistic
empire 72. These Celts eventually became part of the Roman Empire, when in 189
BCE the Roman Consul Gnaeus Manlius Vulso defeated them 73.
The Land of Galatia was henceforth ruled by the Romans, and eventually it
became a Roman Province in 25 BCE, during the reign of the Emperor Augustus 74.
Not only was the land of Galatia included in the Province of Galatia, but also certain
sections of Phrygia (to the west) and Lycaonia (to the south) were also
incorporated 75. There is no evidence that these Celts, who had now been officially
designated as Galatians, ever went anywhere else outside of their land of Galatia,
with them staying in or directly around their three main cities: Ancyra, Tavium and
Pessinus 76.
The ethnic Galatians then lived in the Land of Galatia, a land two hundred and
fifteen miles wide by one hundred miles in length, covering roughly
67
F.F. Bruce - The Epistle to the Galatians: A Commentary on the Greek Text pp. 3
68
Ibid.
69
William Smith - Dictionary of Greek and Roman Biography and Mythology pp. 1329
70
Ibid.
71
Richard N. Longenecker - World Biblical Commentary Volume 41: Galatians pp. lxii
72
http://www.seleukidempire.org/Galatians.htm
73
Ibid.
74
75
Ibid.
76
J.B. Lightfoot - Saint Paul’s Epistle to the Galatians pp. 6
twenty-one thousand square miles 77. The actual Province of Galatia, which had a
great number of different ethnicities, having mostly ethnic Lycaonians in the south
and ethnic Phrygians in the west, covered roughly eighty-two thousand square
miles, being three hundred miles wide and two hundred and seventy-five miles in
length. 78
With this in mind, we have to ask: when did Paul come into contact with
people he could definitely refer to as “Galatians” 79? For such a task, we must turn to
the testimony of the Book of Acts regarding Paul’s journeys.
From what we can decipher from Acts, after Paul’s heavenly experience on his
way to Damascus 80, he joined with the Ekklesia there 81, but due to his preaching
some Jews wanted to kill him 82, and so Paul was let down in a basket through a
window hole in the Damascus city wall in order to escape 83. Paul then went to
Jerusalem and attempted to join with the Ekklesia there as well, but he didn’t have
much luck by himself 84. Then Barnabas took Paul to the Ekklesia, explained to them
what had happened to him on the way to Damascus, and so Paul was accepted 85.
After some preaching in Jerusalem, Acts again records that certain Hellenistic Jews
wanted to kill him 86, so Paul was taken down to Caesarea and sent off to his home
city of Tarsus 87. Acts then again picks up the story of Paul in Acts 11:25 where
Barnabas, of his own accord, travelled from Antioch in Syria to Tarsus 88 to find Paul,
and then brought him back to Antioch where they both stayed and preached for a
whole year 89. After this, some Prophets from Jerusalem came to Antioch 90, and one
of them, Agabus, foretold that a great famine would take place over the Roman
Empire 91. As a result, the Ekklesia of Antioch in Syria pooled their resources, and
then sent Barnabas and Paul to the elders of the Ekklesia in Judea with the money
77
Ibid.
78
79
Galatians 3:1
80
Acts 9:1-19a
81
Acts 9:19b
82
Acts 9:23-24
83
Acts 9:25
84
Acts 9:26
85
Acts 9:27
86
Acts 9:28-29
87
Acts 9:30
88
Acts 11:25
89
Acts 11:26
90
Acts 11:27
91
Acts 11:28
they had collected as a 'Relief fund” for the people of the Ekklesia living there 92.
Then they both left Jerusalem and returned to Antioch in Syria 93, where they stay for
an undisclosed period of time 94. During this undisclosed period of time, Acts records
that the Set-Apart Spirit tells the Ekklesia in Antioch that they are to send out
Barnabas and Paul “for the work to which I have called them”. Obeying the Spirit,
the Ekklesia of Antioch again sent Barnabas and Paul to go on the travel that the
Spirit wanted them to go on 95. Such began Paul’s “First missionary journey”.
Paul and Barnabas set out first for the Island of Cypress 96, and then they went
back to Pamphylia in the south-west of Asia Minor 97. After Pamphylia they stopped
in Antioch of Pisidia 98, where after some preaching, they were driven out and so
departed for Iconium 99, a major city on the borders of the lands of Phrygia and
Lycaonia 100. A similar event that happened at Antioch of Pisidia also appeared in
Iconium, and so Barnabas and Paul fled to Lystra in the land of Lycaonia 101. In Lystra,
Paul healed a crippled man, and as a result the Lystrians attempted to sacrifice
animals to Paul and Barnabas, saying that they were the Greek gods Zeus and
Hermes 102. Paul and Barnabas stopped them from doing so, but with a lot of
difficulty 103. This offended the Lystrians, and when some people from Iconium came
down and started preaching against Paul and Barnabas, the Lystrians grabbed Paul,
stoned him, and dragged him out of the city 104. Paul miraculously got up, went back
into Lystra for a bit, and then Paul and Barnabas left for Derbe, another city in
Lycaonia 105. After this, Paul and Barnabas returned back through Lystra, Iconium,
Antioch of Pisidia, the land of Pamphylia, and sailed back to Antioch in Syria 106.
In Antioch in Syria, Paul and Barnabas came into a severe discussion with
some other members of the Ekklesia regarding the circumcision of Gentile members
92
Acts 11:29-30
93
Acts 12:25
94
Acts 12:25-13:1
95
Acts 13:1-3
96
Acts 13:4
97
Acts 13:13
98
Acts 13:14
99
Acts 13:51
100
See The Anchor Bible Dictionary, Vol. 3, pp. 357
101
Acts 14:6
102
Acts 14:8-12
103
Acts 14:18
104
Acts 14:19
105
Acts 14:20
106
Acts 14:21, 24, 26
of the Ekklesia 107. Unable to decide the outcome, Paul and Barnabas were sent to
Jerusalem to discuss the debate with the Jerusalem elders 108, which included the
Delegate Peter, and Ya’qob (James), the Messiah Yahushua’s half-brother. After the
Jerusalem elders came to a decision, they composed a letter to be taken to Antioch
of Syria, Syria itself, and Cilicia, Paul’s native land, which they sent with two
representatives - Judas Barsabbas (or more accurately: Yahuwdah Bar-Abba), and
Silas (the shortened name of Silvanus) 109. After delivering the Delegate’s letter to the
Ekklesia of Antioch in Syria, Paul and Barnabas stayed in Antioch for a little bit
longer 110.
After this, Paul decided it would be good to visit the places he and Barnabas
had gone on their previous journey 111. However, Barnabas wanted to bring his
cousin, John (Yahuchanon) Mark, along with them, but Paul disagreed, as John Mark
had deserted them on their first journey 112. Unable to agree, Paul and Barnabas
separated, with Barnabas sailing for Cyprus with John Mark 113, and Paul taking Silas,
the representative from the Jerusalem elders, along with him through Syria and
Cilicia 114.
At the start of Paul’s “Second missionary journey,” Paul and Silas returned to
Lystra and Derbe in Lycaonia, where Paul met and befriended a half-Jew/half-Greek
man named Timothy, whom Paul circumcised and took along with him on his
journey 115. On their journey, they delivered to the members of the Ekklesia the same
letter that they had received from the Jerusalem elders to deliver to those in
Antioch, Syria and Cilicia. Afterwards, Paul, Silas and Timothy travelled in a north-
western direction, making a pass through the Phrygian-Galatian region (the name
given to the left hand section of the Province of Galatia that was taken from the land
of Phrygia, which is also the section where Antioch of Pisidia was situated 116), and
came to Mysia 117. They attempted to go into Bithynia, but were unable to, and so
went to Troas, a city on the coast of North-West Asia Minor 118.
107
Acts 15:1-2a
108
Acts 15:2b
109
Acts 15:22-29
110
Acts 15:30-35
111
Acts 15:36
112
Acts 15:37-38
113
Acts 15:39
114
Acts 15:40-41
115
Acts 16:1-3
116
See The Anchor Bible Dictionary, Vol. 2, pp. 871
117
Acts 16:7a
118
Acts 16:7b-8
And so, on their first venture out of Asia, they sailed to Macedonia (the
northern half of Greece), and visited the cities of Neopolis and Philippi 119. Within
Philippi, Paul expelled a demon from a servant girl, which greatly annoyed her
masters. Her master dragged Paul and Silas to the Rulers of the city, who had Paul
and Silas beaten with rods, and then thrown into a Philippi prison 120. However,
during the night, an earthquake occurred and managed to open all the gates of the
prison’s jail cells, therefore allowing the prisoners to escape. However, none of them
escaped, but instead stay within the walls, and so Paul saved the jailer from killing
himself. The next day, Paul and Silas tell the rulers of Philippi that they have
unlawfully beaten Roman citizens, which instilled great fear within the city rulers.
The city rulers were then forced to publically apologise to Paul and Silas, and then
escorted them out of the city 121. Paul and Silas then left Philippi and arrived in
Thessalonica, another major city of Macedonia 122. Once more, Paul and Silas’
preaching caused them to be almost attacked, and so they are sent away to Berea,
where they enjoyed a bit more success 123. Nevertheless, some people in Berea were
stirred up against Paul, and he again had to leave another city of Macedonia under
an escort, although Silas and Timothy were left in Thessalonica 124. Paul then arrived
in Athens, the most famous city in the land of Greece, where he preached by himself
for several days before he left for Corinth, the Capital of Achaia (the southern half of
Greece) 125. Paul stayed in Corinth for about eighteen months, until he was brought
before the new Consul of Achaia - Gallio 126. However, Gallio was apathetic to
anything brought against Paul, and asked Paul’s opponents to leave his tribunal 127.
However, Paul’s opponents seized Sosthenes, the ruler of the Synagogue in Corinth,
and beat him publically before Gallio’s tribunal, to which Gallio is again, apathetic
towards 128.
After this, Paul decided to return to Syria, and took along the Jewish
husband-and-wife duo Priscilla and Aquila, who had been expelled from Rome along
with the rest of the Jews by an edict of the Emperor Claudius 129. They came to
Ephesus, a city in Asia Minor, where Paul left Priscilla and Aquila, and then sailed to
119
Acts 16:11-12
120
Acts 16:16-24
121
Acts 16:39
122
Acts 17:1
123
Acts 17:5, 10-11
124
Acts 17:13-14
125
Acts 17:16-18:1
126
Acts 18:11-12
127
Acts 18:14-16
128
Acts 18:17
129
Acts 18:18; 18:2
Caesarea 130. Paul then went back to Antioch of Syria, and from there again passed
through the Phrygian-Galatian province, revisiting the Ekklesia’s he had already been
to previously 131. On this journey, Paul returned to Ephesus, where he managed to
annoy a man named Demetrius, who made silver images of the Greek goddess
Artemis 132. Demetrius managed to cause a riot to ensue, when it had been
quietened down, Paul departed for Macedonia 133. Paul continued onto Greece 134,
but before he could sail from Greece to Syria again, he was stopped by a group of
Anti-Paul Jews, who prevented him from being able to get on a ship, and as a result
Paul headed back through Macedonia 135.
After staying for the first day of the Festival of Unleavened Bread in the
Macedonian city of Philippi, Paul and his travelling companions headed to Troas on
the north-western coast of Asia Minor, where they stayed for a whole week 136.
Afterwards, Paul travelled by land to Assos, another city on the coast of Asia Minor,
and then embarked on a ship and sailed to Mitylene 137. Paul and his companions
then passed through Chios, Samos, and stayed for a bit in Miletus where he awaited
elders from the city of Ephesus 138. Paul then embarked on a short trip to the small
islands on the Aegean Sea, south-west of the main coast of Asia Minor, stopping at
Cos, Rhodes, Patara, bypassing Cyprus, and then coming to the city of Tsor in
Syria 139. Leaving Tsor, Paul and his companions came to Ptolemais, a city of
Phoenicia 140, and then they went to Caesarea, and stayed for a couple of days with
Philip 141, one of the seven Hellenistic Jews appointed by the Delegates (Stephen was
one of these specially appointed Hellenistic Jews, whom was stoned to death in
Jerusalem 142). Then Paul and his associates finally came to Jerusalem 143.
In Jerusalem, after a meeting with Ya’qob and the elders of the Ekklesia there,
Paul went to the temple in Jerusalem and made a sacrificial vow in accordance with
130
Acts 18:19, 22a
131
Acts 18:22-23
132
Acts 19:1, 24-27
133
Acts 20:1
134
Acts 20:2
135
Acts 20:3
136
Acts 20:6
137
Acts 20:13-14
138
Acts 20:15, 17
139
Acts 21:1-3
140
Acts 21:7
141
Acts 21:8
142
Acts 7:59-60
143
Acts 21:15
Ya’qob’s instructions, and also paid for four other men to do the same 144. Before the
days of the sacrificial vow are over with, however, Paul is accused by some Jews of
bringing Gentiles into the temple, even though he hadn’t 145. This caused an uproar
which resulted in Paul being taken out of the mob by the Roman Cohort of
Jerusalem, and almost ushered into their guarded Barracks 146. Notwithstanding, Paul
spoke to the Roman Tribune, who allowed Paul to speak to the crowd 147. However,
the crowd didn’t favourably receive Paul’s speech, and the Tribune ordered Paul to
be taken into the barracks and flogged, unbeknownst to the Tribune that Paul was a
Roman Citizen 148. When the Tribune was informed that Paul was a Roman Citizen, he
stopped the soldiers from flogging Paul, and had Paul kept in the Barracks
overnight 149. In spite of finding out that Paul was a Roman Citizen, the Tribune called
for the chief priests of the Jerusalem Temple and the Sanhedrin to gather together,
and Paul was allowed to speak with them 150. Upon finding out that he was talking to
a mixture of Sadducees and Pharisees, Paul appealed to the Pharisees, stating that
he was being examined for his belief in the resurrection of the dead, a belief also
shared by the Pharisees, but not by the Sadducees 151. This caused yet another
uproar, which resulted in Paul being taken again to the Roman barracks 152. Whilst
Paul is in the Roman Barracks, a plot to kill him was crafted by a group of forty men,
who took their plan to the Sanhedrin and persuaded them to aid in Paul’s murder 153.
However, Paul’s nephew heard of the plot, informed Paul about it, and Paul told his
nephew to tell the Tribune 154. After telling the Tribune about the plot, the Tribune
sends Paul to Felix, the governor of Judea, who resided in Caesarea 155. Before the
governor Felix, Paul was informed that his accusers would be coming to make their
case against him 156. After making their case against him, Paul responded to their
accusations, which resulted with Felix disbanding the hearing, and keeping Paul in
custody for two years 157.
144
Acts 21:22-26
145
Acts 21:27-29
146
Acts 21:31-37
147
Acts 21:40
148
Acts 22:22-25
149
Acts 22:27-29
150
Acts 22:30
151
Acts 23:6
152
Acts 23:8-10
153
Acts 23:12-15
154
Acts 23:16-22
155
Acts 23:24
156
Acts 23:35
157
Acts 24:22-27
Felix was succeeded by Porkius Festus, who instigated another hearing for
Paul’s accusers to make their case, and Paul was once again allowed to make his
defence 158. Festus was unable to come to a decision; therefore Paul invoked his
rights as a Roman citizen and appealed to Caesar 159. As Paul was awaiting his voyage
to Rome, King Agrippa II of Judea came to Caesarea along with his sister Bernike, and
both asked the governor Festus for an audience with Paul 160. After speaking to King
Agrippa II, Paul was allowed to be sent to Rome 161. Paul, several companions, and
some Roman soldiers then commenced on the long ship voyage to Rome, which was
replete with constant problems 162.
Starting on the Voyage, the crew stopped at Sidon 163, Myra 164, Cnidus 165,
Lasea 166, and the Island of Crete 167; suffered ferocious winds that almost ran them
aground on the Syrtis 168, a shallow gulf on the North-African coast; the crew was
then caused to throw cargo overboard 169; underwent a Tempest 170; randomly
drifted off course for fourteen days 171, and finally landed just off shore of the Island
of Malta 172, which caused the people on the ship to scramble for the beach 173.
On the island of Malta, Paul was bitten by a poisonous snake 174. However,
even though the island’s natives expected Paul to die, he miraculously survived and
nothing happened to him, so they thought he was a god 175. Paul and the crew stayed
on the island for three months 176, and then finally sailed to Syracuse, a city on the
east coast off the island of Sicily 177. From the island of Sicily they sailed to Rhegium,
a harbour city on the western coast of Italy 178, and then sailed to Puteoli, where they
158
Acts 25:4-8
159
Acts 25:11-12
160
Acts 25:13, 22
161
Acts 27:1
162
Acts 27-28
163
Acts 27:3
164
Acts 27:5
165
Acts 27:7
166
Acts 27:8
167
Acts 27:13
168
Acts 27:17
169
Acts 27:18
170
Acts 27:20
171
Acts 27:33
172
Acts 28:1
173
Acts 27:43-44
174
Acts 28:3
175
Acts 28:6
176
Acts 28:11
177
Acts 28:12
178
Acts 28:13a
stayed for seven days 179. At last Paul, his companions and some Roman Soldiers
came to Rome, passing through the Forum of Appius and Three Taverns 180. Paul was
put under house arrest in Rome, where he stayed and preached for two years 181.
There Acts ends. What happened to Paul after the two years in Rome is
anyone’s guess, although I did explain what might have happened to him above
(pages 7-8).
After this synopsis, something important to our discussion must be noted:

I have not named Galatia once. This due to the fact that the Book of Acts itself never
mentions the proper noun Galatia. Not a single occurrence. In the longest and most
complete record of Paul’s life and journeys, there is no mention at all of Paul ever
going to the land of Galatia. Further proof is that the main cities of the land of
Galatia, and the places where we only have evidence of the ethnic Galatians ever
staying for considerable times (those being Ancyra, Tavium and Pessinus) are also
never mentioned in the Book of Acts. Furthermore, Ancyra, Tavium and Pessinus
aren’t mentioned in any place in the N.T.
This is a bit strange, considering that Galatians itself claims that Paul sent
them a personal letter, but to a people that there is no record of him meeting, and
yet he mentions in the letter that he had stayed with them for a considerable
time 182? The only time Paul may have actually stayed with some Galatians would be
in the 4-5 years of his life that we don’t have any knowledge about.
Notwithstanding, from what we can glean from other letters, Paul never ventures
outside of west Asia-Minor, Greece, or Italy after his stay in Rome for two years.
However, there are two mentions of the Phrygian-Galatian Province in Acts 16:6
(ʏɻʆ ʔʌʐɶɿɲʆ ʃɲɿ ȳɲʄɲʏɿʃɻʆ ʖʘʌɲʆ/ the Phrygian and Galatian province), and 18:23
(ʏɻʆ ȳɲʄɲʏɿʃɻʆ ʖʘʌɲʆ ʃɲɿ ʔʌʐɶɿɲʆ/the Galatian and Phrygian province), but
according to all discussions of these passages in commentaries and Bible
dictionaries, this isn’t actually anywhere near the land of Galatia, but is instead a
reference to Phrygia Paroreius, a mountain range that divided Antioch of Pisidia
from Iconium, that contained ethnic Phrygians and Pisidians but was split between
the provinces of Asia Minor and Galatia 183. I’m not the first one to notice this
discrepancy either. As mentioned, the scholars of the works already cited
concerning Galatians have acknowledged the inability to reconcile the letter to the
Galatians with what is mentioned in Acts. For further proof, turn to Volume 2, page
179
Acts 28:14
180
Acts 28:15
181
Acts 28:16, 30-31
182
Galatians 4:12-15
183
See The Anchor Bible Dictionary, Vol. 2 pp. 871
872 in the Anchor Bible Dictionary where scholar Hans Dieter Betz emphatically
states:
...the information contained in Galatians and Acts

cannot be harmonized. (Added bold-font mine.)
Others that could be quoted include F.F. Bruce 184, Stephen Mitchell 185, J. B.
Lightfoot 186, Richard N. Longenecker 187, Ernest De Witt Burton 188, Philip W.
Comfort 189, Joseph Agar Beet 190, William Hendriksen 191, and a plethora of other
scholars who have dedicated huge swaths of pages to attempt to reconcile Galatians
in the context of what we know regarding Paul’s life in Acts, especially to the actual
recipient of Galatians. This is not an unknown issue, but none have yet to bring this
up as something to question Galatians’ authenticity. The fact that they find it
difficult to place this letter in the context of what we know regarding Paul’s life one
would expect to have commentators talk about it. However, when it comes to other
letters such as Ephesians, Colossians, 2 Thessalonians, and the rest of the disputed
letters, such a challenge to place them in the context of Paul’s life is evidence that
they’re not genuine Pauline letters. Why not so with Galatians? To quote him again,
Richard N. Longenecker I believe answers this one for us:
If Galatians is not by Paul, no NT letter is by him,

for none has any better claim. 192
For most, if Galatians isn’t by Paul, then most of what is known about Paul
isn’t actually known. It would be wrong, and the discussion would have to start all
over again. The books on Paul truly would have to be rewritten.
Having no evidence that Paul ever stepped foot in the land of Galatia, and so
was able to meet some Galatians there, two options have been argued for: 1) Acts
contains an incomplete record of Paul’s journey’s; or 2) By the term Galatians, Paul
actually means to refer to the people of Lycaonia, Pisidia, and Phrygia. These are
184
F.F. Bruce - ‘The New International GNT Commentary: Galatians’, pp. 3-18
185
Stephen Mitchell - ‘The Anchor Bible Dictionary’, Vol. 2, pp. 870-871
186
J. B. Lightfoot - ‘Saint Paul’s Epistle to the Galatians’, pp. 1-61
187
Richard N. Longenecker - ‘Word Biblical Commentary, Volume 41: Galatians’, pp. 58-87
188
Ernest Burton - ‘A Critical And Exegetical Commentary On The Epistle To The Galatians’,
pp. 17-71
189
Philip W. Comfort - ‘Cornerstone Biblical Commentary, Vol. 14: Romans and Galatians’, pp.
248-251
190
Joseph Agar Beet - ‘Beet’s Commentary: Galatians’, Introduction: Sections 1, 3
191
William Hendriksen - ‘Baker New Testament Commentary: Galatians’, pp. 4-14, 20
192
Richard N. Longenecker - ‘Word Biblical Commentary, Volume 41: Galatians’, pp. lviii
therefore designated “The North Galatian Theory” (or “Territory Hypothesis”) and
“The South Galatian Theory” (or “Province Hypothesis”) respectfully.
If we take the North Galatian theory, Acts therefore contains an “incomplete

record of Paul’s journey’s”, and we have one of two options when it comes to Acts:
1) the only time Paul could have visited the Galatians would be in the 4-5 years at
the end of Paul’s life that Acts does not record; or 2) Acts is untrustworthy as a
historical document, and therefore anything it says should be omitted from a
discussion regarding Paul, his journey’s, and the rest of what Acts records happening
to the early disciples of the Messiah Yahushua. I have yet to find someone whom
abides completely by options one or two, for most argue either that Galatians is
Paul’s earliest letter, or it was written at the same time he was going to be writing 1
and 2 Corinthians and Romans. As a result option 1 is more or less flat-out ignored.
For the rest, this means that option 2 isn’t viable either, for Acts has to be correct,
and so does Galatians. This is why the “South-Galatian theory” was brought into
play.
Due to not being able to harmonize a trip to see the ethnic Galatians in Acts
and with what is mentioned in the Galatians letter, scholars have had to jump
through several hoops to try and harmonize both accounts, and so the South
Galatian Theory was theorised, which states that the actual Galatian recipients of
Paul’s Galatians letter are in fact the people of Iconium, Lystra, Antioch of Pisidia,
and Derbe, or a mixture of any of these four. There are some issues with this
however: Lystra and Derbe contained native Lycaonians, not Galatians; Iconium
contained native Phrygians and Lycaonians, and Antioch of Pisidia, as “of Pisidia”
emphatically suggests, contained Pisidians, not anyone who could be referred to as
Galatians. Proponents of the South Galatian Theory therefore try to argue that Paul
meant to incorporate all of these people by calling them Galatians, despite having
no evidence from any of Paul’s other letters that he ever addressed his recipients by
their provincial nick-names. Not once in Paul’s letters to the Corinthians does he
refer to them as “Achaeans” (you won’t actually find “Achaeans” anywhere in the
NT either); not once in 1 Thessalonians or Philippians does he refer to them as
“Macedonians”; and not once in Philemon does he ever refer to Philemon as an
“Asian”.
Galatians therefore stands on its own in the undisputed corpus, for it is the
only undisputed letter of Paul’s that is sent to an entire province - the rest are either
sent to cities in certain provinces (Rome (Romans), Corinth (1 & 2 Corinthians),
Thessalonica (1 Thessalonians), Philippi (Philippians)) or a person (Philemon). Paul
doesn’t send letters to an entire province, and then use a confusing designation to
refer to all of them, especially one they really would not have associated themselves
with. If anything, due to the fact that three of the four cities Paul visited in the
Southern Galatian province contained native Lycaonians (Iconium, Lystra, & Derbe),
and the last one contained Pisidians (Antioch), the more encompassing and less
confusing designation would be Lycaonians and Pisidians, not Galatians. It is for this
reason that all of the writings of the early followers of the Messiah have taken Paul’s
Galatians letter as referring to ethnic Galatians, not the province 193. More proof that
the cities of Lystra and Derbe were considered to contain Lycaonians is given from
the book of Acts itself: not only does it refer to Lystra and Derbe as “cities of
Lycaonia” 194, Luke records the people of Lystra speaking the Lycaonian language 195!
All things considered, both theories are based on the Galatians letter being
authentically Pauline, and so both attempt to harmonize Galatians with Acts - and
scholars are split straight down the middle with regards to each theory. One has to
wonder how with phrases such as “notoriously complex” 196 and “it should be so
difficult to attain certainty on the identity of the addressees” 197, that scholars still
accept the letter as genuinely Pauline, yet reject the other disputed letters based on
their inability to be reconciled within Paul’s life.
That Galatians is impossible to reconcile within Paul’s life is one of the great
mysteries of the letters acceptance as undisputedly Pauline. I would argue that there
may be some anti-Semitism at play, as Galatians has been routinely used as an
anti-Jewish text. Unfortunately, German scholarship of the 19th Century was replete
with anti-Jewish sentiment. 198
The next chapter we delve into the text of Galatians itself, and look to see
what is said within it concerning Paul’s life, and whether we have some further
grounds to suspect its authenticity.
193
William Hendriksen ‘Baker New Testament Commentary: Galatians’, pp. 7-8
194
Acts 14:6
195
Acts 14:11
196
Richard N. Longenecker - ‘Word Biblical Commentary, Volume 41: Galatians’, pp. lxviii
197
F.F. Bruce - ‘The New International GNT Commentary: Galatians’, pp. 43
198
See Anders Gerdmar, Roots of Theological Anti-Semitism: German Biblical Interpretation
and the Jews, from Herder and Semler to Kittel and Bultmann.
ǮǯǮǯstory?
Galatians 1:2b:
To the Ekklesias of Galatia.
The first thing we must ask is what is meant by “the Ekklesias of Galatia”. Such
a phrase is only ever employed in one other place - 1 Corinthians 16:1 - where Paul
apparently states, “Now, about the collection for the set-apart ones, exactly as I
directed the Ekklesias of Galatia, so all of you are also to do”. However, Paul does
indeed talk about the “Ekklesias” (plural) of provinces - in 2 Corinthians 8:1 for
instance, Paul talks about “the favour of God that has been given within the
Ekklesias of Macedonia”, even though Paul had only visited Macedonian cities along
the east coast of Macedonia (Neopolis, Philippi, Amphipolis, Apollonia, Thessalonica,
Berea). Notwithstanding, the letter to the Galatians is Paul’s one and only
undisputed letter that is specifically sent to a whole province. Even if we took the
disputed letters, ignoring the ones which we have no evidence for whom they are
sent to (Ephesians and Hebrews for instance don’t mention the whereabouts of the
letter’s recipients, as the oldest manuscripts of the letter known as Ephesians omit
the mentioning of the city 199), two of them are sent to cities (Colossians and
2 Thessalonians), and the final three are sent to people (Titus, 1 & 2 Timothy).
Therefore, in the entire “Pauline Corpus”, the letter to the Galatians stands
exclusively by itself.
Galatians 1:16b-17:
I did not immediately consult with anyone, nor did I go up to
Jerusalem to those who were delegates before me, but I went
away into Arabia, and returned again to Damascus.
After Paul has supposedly described in Galatians how his conversion came
about, the words above are stated. Is this historically accurate? Not according to
Acts 9:19b-26a, which states “For some days he was with the disciples at
Damascus. And immediately he proclaimed Yahushua in the synagogues, saying,
‘He is the Son of God.’ And all who heard him were amazed and said, ‘Is not this
the man who made havoc in Jerusalem of those who called upon this name? And
has he not come here for this purpose, to bring them bound before the chief
priests?’ But Sha’uwl increased all the more in strength, and confounded the Jews
who lived in Damascus by proving that ‘This one is the Messiah!’ When a certain
199
Bruce Metzger - A Textual Commentary on the Greek New Testament, 2 Edition pp. 532
amount of days had passed, the Jews plotted to kill him, but their plot was made
known to Sha’uwl. They were watching the gates day and night in order to kill him,
but having taken hold of him, the disciples let him down through an opening in the
wall by night, lowering him in a basket. And having arrived in Jerusalem, he
attempted to join the disciples.” According to Acts, Paul didn’t go anywhere after
his vision on the way to Damascus, but instead stayed in the city for several days.
But when there was a plot to kill him, he escaped with the help of the disciples in
Damascus, and immediately went to Jerusalem to join with the original disciples
who were there. Paul also never mentions a trip to anywhere in Arabia in any of the
other letters attributed to him. In fact, Arabia is only ever mentioned in the N.T in
this, the letter to the Galatians. In his other letters to people that questioned him (1
Corinthians, 2 Corinthians 10-13), not once does he appeal to a special trip to Arabia
to be “divinely given” information about the “gospel”. In fact, in 1 Corinthians 15,
Paul speaks of “For I delivered (paradidomi - passed over, gave, granted and
bestowed) to you in the first place what I was also handed down (paralambano -
received and was taught, accepted by being told, inherited by being instructed),”
indicating that what he taught the Corinthians was also the thing that he was taught
- there is no mention that he received it “divinely”, as he mentions not only Simon
Peter and the Twelve original Disciples, but also Ya’qob, Yahushua’s brother, and
concludes with “Therefore, whether it is I or them [Peter, the Twelve, Ya’qob], this
is how and what we all proclaim.” This isn’t being mentioned as something “divinely
imparted” to him, but something that he has been taught by another human, and in
appealing to the authority of what he has announced to the Corinthians in 1
Corinthians 15:4-7, Paul doesn’t appeal to a “divine appointment” in Arabia where
he was “revealed” the “gospel”, but instead to the authority of the teaching as
something that the original disciples of Yahushua, as well as Yahushua’s half-
brother, also proclaim.
There are therefore only two things that can be used to explain Galatians
1:16b-17. 1) Paul is lying about going to Arabia; 2) the actual author of the letter to
the Galatians isn’t Paul, but someone else. If Paul is lying in Galatians 1:16b-17, why
doesn’t he just do the same thing in 1 Corinthians (or anywhere else for that
matter)? The only other option would be to state that the Book of Acts is wrong,
which would therefore diminish the Book of Acts’ historical reliability to zero, and as
a result what we “know” of Paul’s life.
Galatians 1:18-19:
Then after three years I went up to Jerusalem to visit
Kepha and remained with him fifteen days. But I saw none
of the other delegates, only Ya’qob, the Master’s brother.
We have already seen from verses 1:16b-17 that nothing close to “three
years” elapsed between Paul’s “conversion” and his going to Jerusalem, but that it
happened very, very quickly. The historical accuracy of this verse is also
questionable. We also have no clue from the Book of Acts how long Paul actually
stayed in Jerusalem, and the Book of Acts also gives no clue as to who among the
Delegates was actually there in Jerusalem, and just says “Delegates”. If there was
only Peter and Ya’qob there, surely Luke would have just stated so, especially as he
starts to talk about Peter in Acts 9:32. Why does Luke in Acts 9 never mention that
Paul and Peter actually meet at this point, especially as Galatians says that Paul
stayed with Peter himself for fifteen days? Bit of a huge event not to bother
mentioning, and instead just use a generic “delegates”. Luke takes the time to
mention Barnabas, but not either Peter or Ya’qob? Another discrepancy between
the Book of Acts and Galatians is the fact that Galatians doesn’t mention Barnabas
on this first trip to Jerusalem, but instead fails to mention him at all, even forgetting
to mention that it was Barnabas that brought Paul to the Delegates in the first place.
If the only important people that Paul met in Jerusalem on his first visit there were
Peter and Ya’qob, why doesn’t Luke specify as such? He specifies in other sections of
his accounts, and he definitely knows the names of all the Delegates, but in Acts 9 he
appears to be oblivious to practically everything. It’s as if the Book of Acts itself was
written to contradict nearly everything written in Galatians, they’re that different.
Another thing to point out is that the Book of Acts states that “And they were all
afraid of him, for they did not believe that he was a disciple.” 200 Surely, if three
years have transpired since Paul’s conversion, then people in Jerusalem would have
heard about it? Paul was sent from Jerusalem to Damascus, to find followers of the
Way and bring them back to Jerusalem for ‘questioning’ 201. Quite a big affair to not
send word to Jerusalem that Paul wasn’t gunning for followers of the Way anymore.
We are therefore left with our three choices: 1) Paul is lying; 2) The actual
author of Galatians only knows a very brief outline of Paul’s life, and is therefore
making stuff up to fit in with what he knows; or 3) Acts is historically inaccurate and
therefore untrustworthy as a source.
200
Acts 9:26
201
Acts 9:1-2
Galatians 1:21-22:
Then I went into the regions of Syria and Cilicia. And I was still
unknown in person to the Ekklesias of Yahuwdea that are in
Messiah, but they were merely hearing that ‘The one pursuing us
before is now telling the Good News of the Trust which he once
actively ravaged.’
This is half-right-ish, but doesn’t tell the full picture at all. It neglects to
mention that while, yes, Paul did indeed end up going into the separate regions of
Syria and Cilicia, the reason for him doing so was because some Hellenistic Jews
were attempting to kill him in Jerusalem 202, and so the brothers whisked him away
to the Seaport of Caesarea Maritima in Yahuwdea, and then sent him off to his
home town of Tarsus (something Galatians fails to mention) which was in Cilicia 203.
There Paul stays until Barnabas comes and gets him and brings him to Antioch of
Syria 204. One would expect Paul to have said “Cilicia and Syria” not “Syria and
Cilicia”, as that is the order of the provinces that he went to. We also have to
wonder why Galatians doesn’t appear to know that Paul is from Tarsus of Cilicia, and
why here it doesn’t just say that “Then I went to Tarsus, and then onto Antioch in
Syria”, which is not only accurate, it doesn’t take anything away from the point.
Does the author of Galatians not actually know what happened to Paul, and so just
mentioned the closest provinces that the author had a general knowledge of Paul
going to?
Galatians 2:1:
Then after fourteen years I returned back up to Jerusalem with
Barnabas, taking Titus along with me.
Unfortunately, we don’t have any way of knowing whether “fourteen years” is

right or not, but nevertheless, there are numerous problems with this short passage.
For the moment, the author of Galatians has only mentioned one trip to Jerusalem
made by Paul, so this is the author’s mention of Paul’s second trip to Jerusalem.
Looking through the Book of Acts, this must therefore coincide with Paul’s second
trip to Jerusalem mentioned in Acts 11:27-30, which states, “Now in these days
prophets came down from Jerusalem to Antioch. And one of them named Agabus
stood up and foretold by the Spirit that there would be a great famine over the
entire world (this took place in the days of Claudius). So the disciples determined,
202
Acts 9:29
203
Acts 9:30
204
Acts 11:25-26
everyone according to his ability, to send relief to the brothers living in Judea. And
they did so, sending it to the elders by the hand of Barnabas and Sha’uwl.” We
know that this concluded with a trip to Jerusalem, for Acts finishes up saying “And
Barnabas and Sha’uwl went back [to Antioch], after they had completed their
distribution of provisions within Jerusalem, bringing with them Yahuchanon,
whose other name was Marcus.” 205 As you can see, however, Luke doesn’t mention
Titus here in the Book of Acts, and the only other person mentioned with either
Barnabas or Paul at this early stage is Yahuchanon Marcus, Barnabas’ cousin. For
those reading any of the popular English translations of the Book of Acts, reading
through it you should notice something quite strange: Titus is never mentioned in
the Book of Acts! Furthermore, here in Galatians Titus is not only named, but named
to be a part of Paul’s group. Notwithstanding, there is a variant reading in the Book
of Acts in extant Greek manuscripts of the book, where in the earliest manuscript
evidence of Chapter 18 of Acts, in Codex Sinaiticus (not a very good manuscript
however), there is Titus written in the Greek text of 18:7, which says, “And he [Paul]
left there and went to the house of a man named Titus Justus, a follower of God.
His house was next door to the synagogue.” It should be noted that this is taking
place in Corinth, a place that Paul doesn’t get to until after his third trip to
Jerusalem. What’s also interesting about this, is that the only people Paul talks to
about Titus, who know Titus intimately, are the Corinthians, evidenced by the fact
that Paul refers to Titus nine times in 2 Corinthians 206. The coincidence of there
being a Titus in Corinth, and Paul talking to the Corinthians about Titus, is something
I couldn’t help noticing. Whether Codex Sinaiticus is actually right in this reading of
Acts 18:7 (and there is a very good and highly probable chance that it isn’t), it
doesn’t negate the point that Luke, in the Book of Acts, fails to mention Titus at this
early stage on Paul’s career, and the slimmest evidence we have places Titus in
Corinth only - nowhere else. The only historically accurate thing in this verse is
therefore that Barnabas went to Jerusalem with Paul.
Galatians 2:2a:
I went up [to Jerusalem] in accordance with a revelation, and I set
before them the Good News that I proclaim among the nations (but
[I did this] privately before those of influence).
According to Acts 11:28-30, the reason Paul and Barnabas went up to

Jerusalem a second time, was because the Prophet Agabus had prophesised that
205
Acts 12:25
206
2nd Corinthians 2:13; 7:6, 13, 14; 8:6, 16, 23; 12:18 (x2)
there would be a great famine over the Roman Empire, and they were taking
provisions for the people living there. Could this be described as a “revelation”, or
would “prophecy” have been the better term used? Galatians also fails to mention
what exactly this “revelation” was as well. Acts 11:28-30, and 12:25 also make no
mention of Paul having a private meeting with those in Jerusalem regarding the
“Good News” that he was proclaiming to the nations. However in Acts 24:24, Luke
appears to be able to mention that Paul has a private meeting with Felix, the
Governor of Judea, as well as Drusilla, Felix’s wife. Surely if Paul was having a special
meeting with “those of influence”, a passing statement regarding this “private”
meeting with the “influential people” would’ve been acknowledged by Luke. Is Luke
giving a historical account in the Book of Acts or not? If we were to believe
Galatians, then Luke is a terrible historian.
Galatians 2:3:
But even Titus, though he was a Greek, was not forced to be
circumcised.
We’ve already seen in Galatians 2:1 that Luke makes no record of Paul ever
taking someone named “Titus” along with him on his main journey’s, never mind on
a trip to Jerusalem. But here we have the introduction of something that will haunt
us as we go through the rest of Galatians: the issue of circumcising Gentiles.
Nevertheless, the Book of Acts makes no mention regarding the issue of
“circumcising Gentiles” on Paul’s second trip to Jerusalem. In Acts 15 however,
before Paul’s third trip to Jerusalem, Luke records this: “But some men came down
[to Antioch of Syria] from Judea and were teaching the brothers, ‘Unless you are
circumcised according to the custom of Moshe, you cannot be saved.’ And after
Paul and Barnabas had no small dissension and debate with them, Paul and
Barnabas, and some of those others [those who had been arguing with Paul and
Barnabas], were appointed to go up to Jerusalem to the Delegates and the elders
about this question.” 207 Here we have evidence of the debate regarding
circumcision. Nevertheless, this is set before Paul’s third trip to Jerusalem, not
before his second trip to Jerusalem. Galatians appears to be getting Paul’s journey’s
befuddled, mentioning only two trips to Jerusalem, yet meaning to talk about what
happened on Paul’s third trip to Jerusalem. Does Paul not even know what he’s
done, and exactly how many times he’s gone down to Jerusalem? I’m not the first
person to notice this discrepancy between Acts and Galatians either. In fact, it’s
known just about as much as scholars’ inability to accurately place Galatians in
207
Acts 15:1-2
Paul’s life. F.F. Bruce, in the New International Greek Testament Commentary: The
Epistle to the Galatians, notifies us of the several scholars who took Galatians 2:2 as
referring to the trip mentioned in Acts 15 (the majority view of scholars), or the trip
outlined in Acts 11:30 (F.F. Bruce being one who agreed with this), and a third group
who argued that it is actually about Paul’s apparent fourth trip supposedly
mentioned in Acts 18:22 (J. Knox, J. van Bruggen)! 208 We find that people are having
severe difficulty explaining how Galatians fits in with the chronology of the Book of
Acts.
Galatians 2:11-12:
But when Kepha came to Antioch, I opposed him to his face,
because he stood condemned. For before a certain man came from
Ya’qob, he [Kepha] was eating with the Gentiles; but when he [the
man from Ya’qob] came, he [Kepha] drew back and separated
himself, fearing the circumcision party.
All of this is historically inaccurate, for there is no genuine proof that Simon
Peter (Kepha) ever went to Antioch. The Book of Acts is silent on Peter ever leaving
the land of Israel. The Book of Acts is also silent on Peter and Paul ever having a one
on one discord, personal meeting, or on them spending any amount of time
together. The only time they meet is in Acts 15, and there is no actual mention of
Paul and Peter speaking together. Acts 15:6, usually translated “The delegates and
the elders were gathered together to consider this matter” 209, only mentions the
Delegates and elders of the Ekklesia in Jerusalem “being led together” (gathered -
from the Greek ʍʐʆɲɶʘ, a compound of the Greek ʍʐʆ “with, together” and ɲɶʘ “to
bring, lead, gather and collect”) to discuss the matter of circumcising Gentiles and
the observance of the rest of the Torah. If Luke had meant to say that everyone
there “were gathered together”, he would’ve used the distinction he uses in Acts
15:4, which states, “Moreover, having arrived within Jerusalem, they were
welcomed by the Ekklesia, and the Delegates, and the Elders.” 210 Are the Delegates
and Elders not part of “the Ekklesia”? Well, in a universal sense, they certainly are,
but Luke’s usage in the Book of Acts is to distinguish between the common people
who were in the Ekklesia, and the Ekklesia’s leaders - in the Ekklesia of Jerusalem’s
case, the leaders were the Delegates and the Elders, who were the primary leaders
208
F.F. Bruce - ‘The New International GNT Commentary: Galatians’, pp. 107-109
209
The Holy Bible: English Standard Version - Acts 15:6
210
ʋɲʌɲɶɸʆʉʅɸʆʉɿ ɷɸ ɸɿʎ Ȼɸʌʉʐʍɲʄɻʅ ʋɲʌɸɷɸʖɽɻʍɲʆ ɲʋʉ ʏɻʎ ɸʃʃʄɻʍɿɲʎ ʃɲɿ ʏʘʆ ɲʋʉʍʏʉʄʘʆ
ʃɲɿ ʏʘʆ ʋʌɸʍɴʐʏɸʌʘʆ - (Literal translation) having arrived-moreover-within-Jerusalem-they
were welcomed-by-the-Ekklesia-and-the-Delegates-and-the-elders
of all of the Ekklesias in different towns, cities and countries at that time. The council
in Acts 15:6-11 therefore only contained the Delegates and Elders of the Ekklesia.
Luke mentions no one else being in the council. Nevertheless, that there is no
evidence that Peter ever came to Antioch, Peter can’t have “stood condemned”; no
man “came from Ya’qob”; and Peter did not “draw back in fear” from anyone. That
Peter is said to have “drawn back in fear” here in Galatians 2:11-12 is also very
contradictory of the Champion Peter of the Gentiles as outlined in Acts 10:1-11:18,
who is fearless when he is criticised for “eating with uncircumcised men”. 211 To think
Peter would shy away in Antioch when he had been fearless in Jerusalem is
ridiculous. Galatians has also failed to mention which “Antioch” Paul is supposedly
talking about. If this is indeed written to the “southern Galatians”, this letter would
therefore have been sent to the people of Pisidian Antioch who would have
confused both Antioch’s together! The same would also be true if this was written to
the “Northern Galatians”, for them their closest “Antioch” would be Pisidian Antioch
as well.
Galatians 4:12-14:
Brothers, I entreat you, become as I am, for I also have become as
you are. You did me no wrong. Moreover, you all know it was
because of a bodily ailment that I preached the Good News to you
the first time, and though my condition was a trial to me, you did
not scorn me, but you received me as a messenger of God, as
Messiah Yahushua.
Now the sentence “You did me no wrong” is historically accurate, as there is

no evidence that Paul ever met the “Galatians”, so for them to “do him wrong” is
nigh-on impossible. The sentence after this however, is historically inaccurate,
especially due to the fact that Luke, a Physician/Doctor, fails to mention Paul
suffering from any “bodily ailment” or “sickness” on his travels to the different
places in the western hemisphere. None of the rest of Paul’s letters appears to know
of him suffering from any physical illness or infirmity. The only evidence for Paul’s
apparent “illness” is here in Galatians 4:13.
Nevertheless, if we took the Southern Galatian view, incorporating the

Ekklesias of Pisidian Antioch, Iconium, Lystra, and Derbe, where exactly does Luke
give any impression that it was because of a physical illness that caused Paul to
speak to the people of these Ekklesias? If Paul was suffering from anything, he
appears to not show it, and Luke makes no mention of it. In fact, the wording in Acts
211
Acts 11:3
13:1-14:28 manifests a sense of utter urgency of Paul’s part to go from one place to
another; especially as in every city he encounters opposition. But Luke never
mentions that Paul had to immediately find shelter in a town or a city because of a
bodily ailment, nor that Paul starts preaching to people because he was unable to
move great distances. The fact that Iconium is 90 miles (150 km) away from Pisidian
Antioch, and Lystra is 80 miles (129km) from Iconium; it’s not as if Paul was hindered
by anything. Maybe it’s as a friend of mine jokingly commented, “Perhaps Luke
hasn’t mentioned Paul’s physical infirmity due to Doctor-Patient confidentiality?”
If we were to take the southern Galatian view, how is Paul able to say to the
Galatians that “they did him no wrong”, when Luke in the Book of Acts specifically
states that the people of Pisidian Antioch, Lystra, and Iconium all ended up driving
him out of their cities? The people of Lystra even stoned Paul so heavily that they
dragged him outside of their city, thinking he was dead 212! What is deeply disturbing
about this quote is the “you received me as a messenger of God” line. If Paul is
writing to the southern Galatians, in the Book of Acts, Luke records the people of
Lystra saying that Paul was the Greek demigod Hermes 213, who was considered the
“messenger of Zeus/god” 214, the chief god of the Greeks. Is the author of Galatians
praising the Lycaonian Lystrians for worshipping Paul as a false god?
We have looked at everything that could give us something to go on to

ascertain anything historically credible in Galatians - and found it wanting, with
many questions unanswered. But as with all things in this publication, I’ll let you
make up your own minds, though you really only have four choices: 1) Luke, in the
Book of Acts, hasn’t been honest in what he has noted down, and so what we
“know” of Paul’s life we don’t actually “know” at all; 2) Paul has made up a fictional
account of his own life, and sent it to a people he’d never met; 3) Both the Book of
Acts and Galatians are made up; or 4) Galatians is a forged “Pauline Epistle”, and so
anything stated in it should only be used to talk about the pseudonymous author of
this Epistle, and not Paul.
Next we take on an investigative analysis of the usage of words in Galatians.
212
Acts 14:19
213
Acts 14:12
214
See ‘The Theological Dictionary of the New Testament’, Vol. 1, pp. 75
It’s all a Matter of Semantics 32
ǯ
As we found out in point 6 (pages 8-9), there are certain things in the
semantics of Ephesians that scholars employ to show that it is an inauthentic letter
of Paul’s. Using this same criteria, I have gone through the words of Galatians and
my findings are below. We shall compare those findings with the criteria outlined,
and see what we discover.
1. Ephesians contains thirty-five unique words not found elsewhere in

the N.T. 215
The amount of comments dedicated to this shouldn’t leave us in any doubt

that Ephesians does use thirty-five Greek words that are not used by any other NT
author, and so especially not by Paul.
The problem is that Galatians contains thirty-three words that are not found
in the rest of the NT, and especially in Paul’s attributed writings. This is significant in
that Ephesians contains at least two hundred and fifty-four more words than
Galatians (2,423 compared to 2,169 216, the 2,423 words of Ephesians use a total of
five hundred and twenty-seven different words in total, and the 2,169 words of
Galatians use a total of five hundred and ten different words), so therefore the
vocabulary of Galatians has a higher percentage ratio difference than the vocabulary
of Ephesians (15.21 (Gal) to 14.4 (Eph) respectfully. 217). If this is a reason to reject
Ephesians, then it should apply to Galatians as well.
The thirty-three words unique to Galatians are as follows:
Greek Word Meaning Verse Location(s)

ɿʉʐɷɲɿʍʅʉʎ Judaism 1:13; 1:14
ʍʐʆɻʄɿʃɿʘʏɻʎ Someone of the same age 1:14
ʋɲʏʌɿʃʉʎ ancestral 1:14
to put under someone’s
ʋʌʉʍɲʆɲʏɿɽɻʅɿ 1:16; 2:6
authority
Ȱʌɲɴɿɲ Arabia 1:17; 4:25
215
C. Leslie Mitton, The Epistle to the Ephesians: Its Authorship, Origin and Purpose (Oxford:
Clarendon, 1950), 8-9; Kummel, Introduction to the New Testament (note 2), 358.
216
This is based on the oldest text of Galatians which shall be included as Appendix A.
217
Unique words ÷ amount of words in text x 1000 (for per 1000 words).
Point 1: The Unique Words of Galatians 33
ɿʍʏʉʌɸʘ to gain knowledge of 1:18

ʋɲʌɸɿʍɲʃʏʉʎ to secretly come in 2:4
ʃɲʏɲʍʃʉʋɸʘ to spy on 2:4
ɸɿʃʘ to yield 2:5
to act hypocritically with

ʍʐʆʐʋʉʃʌɿʆʉʅɲɿ 2:13
someone
ʉʌɽʉʋʉɷɸʘ to act uprightly 2:14
ɸɽʆɿʃʘʎ like a Gentile 2:14
ɿʉʐɷɲɿɺʘ to adopt Jewish customs 2:14
ȳɲʄɲʏɻʎ Galatians 3:1

ɴɲʍʃɲɿʆʘ to bewitch 3:1
to announce the Good
ʋʌʉɸʐɲɶɶɸʄɿɺʉʅɲɿ 3:8
News beforehand
ɸʋɿʃɲʏɲʌɲʏʉʎ to be under a curse 3:10; 3:13
ɸʋɿɷɿɲʏɲʍʍʉʅɲɿ to add in addition 3:15
ʋʌʉʃʐʌʉʘ to establish previously 3:17
ʋʌʉɽɸʍʅɿɲ to determine beforehand 4:2
ʅʉʌʔʉʘ to fashion 4:19
ɲʄʄɻɶʉʌɸʘ to speak allegorically 4:24
Ȱɶɲʌ Hagar 4:24
ʍʐʍʏʉɿʖɸʘ to resemble 4:25
ʋɸɿʍʅʉʆɻ to persuade deceptively 5:8
ɷɲʃʆʘ to bite with teeth 5:15
ʃɸʆʉɷʉʇʉʎ to desire empty glory 5:26

ʋʌʉʃɲʄɸʘ to provoke 5:26
ʔɽʉʆɸʘ to be envious 5:26
Point 1: The Unique Words of Galatians 34
to deceive one’s own

ʔʌɸʆɲʋɲʏɲʘ 6:3
mind
ʅʐʃʏɻʌɿɺʘ to mock 6:7
ɸʐʋʌʉʍʘʋɸʘ to please 6:12
ʍʏɿɶʅɲ branded stamp 6:17
2. Forty-four words in Ephesians are not found in the rest of the

Pauline corpus but are found in the rest of the NT. 218
As with Ephesians, Galatians has more for it uses fifty words which, whilst
found in the rest of the NT, aren’t found anywhere else in Paul’s writings. Therefore,
adding the total number of non-Pauline words in Galatians, the letter uses eighty-
three unique words not found elsewhere in Paul’s vocabulary, whereas Ephesians
uses seventy-nine unique words not found elsewhere in Paul’s vocabulary.
Considering that Galatians has two hundred and fifty-four less words compared to
Ephesian’s, and of the five hundred and ten total unique words in Galatians, eighty-
three of them aren’t found elsewhere in Paul’s writings, comparing this to
Ephesian’s five hundred and twenty-seven total unique words, seventy-nine of
which aren’t found elsewhere in Paul’s writings, Galatians therefore has 16.3% of its
vocabulary that is unique to itself, whereas Ephesians has 14.8% of its vocabulary
that is unique to itself. That Ephesians has fifteen percent of its vocabulary unique to
itself, this is evidence that Paul didn’t write it. Galatians on the other hand, being 9%
smaller than Ephesians, and having 16.3% of its vocabulary that is unique to itself, its
authenticity is never challenged.
The fifty words unique in Galatians as compared to the rest of the Pauline
corpus are as follows:
Greek Word Meaning Verse Location(s)

ɸʇɲɿʌɸʘ to pick out 1:4
ʅɸʏɲʏɿɽɻʅɿ to change, transform 1:6
ʅɸʏɲʍʏʌɸʔʘ to turn around 1:7
218
Robert Morgenthaler, Statistik des neutestamenliche Wortschatzes, 4th ed. (Zuerich:
Gotthelf-Verlag, 1992), pp. 164
Point 2: The Non-Pauline Galatian Vocabulary 35
ʏɲʌɲʍʍʘ to agitate, trouble 1:7; 5:10

ʋʉʌɽɸʘ to ravage 1:13; 1:23
ɸʐɽɸʘʎ immediately 1:16
ʐʋʉʍʏʌɸʔʘ to return, turn back 1:17
Ȼɸʌʉʍʉʄʐʅɲ Jerusalem (Hellenised) 1:17; 1:18; 2:1
ɲʆɸʌʖʉʅɲɿ to go up 1:18
ɷɸʃɲʋɸʆʏɸ fifteen 1:18
ɇʐʌɿɲ Syria 1:21
Ⱦɿʄɿʃɿɲ Cilicia 1:21
ʍʐʅʋɲʌɲʄɲʅɴɲʆʘ to take along with 2:1
ɲʆɲʏɿɽɻʅɿ to communicate 2:2
ɷɿɲʅɸʆʘ to stay permanently 2:5
ʋɸʏʌʉʎ Peter 2:7; 2:8; 2:9
ɿʘɲʆʆɻʎ John 2:9
ʃɲʏɲɶɿʆʘʍʃʘ to stand against 2:11
ʐʋʉʍʏɸʄʄʘ to withdraw 2:12
ʋʌʉʉʌɲʘ to see beforehand 3:8
ɸʆɸʐʄʉɶɸʘ to be well spoken among 3:8
ʃɲʏɲʌɲ a curse 3:10; 3:13
ɸʅʅɸʆʘ to remain in 3:10
ʃʌɸʅɲʆʆʐʅɿ to hang 3:13
ʏɸʏʌɲʃʉʍɿʉɿ four hundred 3:17
ʏʌɿɲʃʉʆʏɲ thirty 3:17
ɲʃʐʌʉʘ to invalidate 3:17
ɸʋɿʏʌʉʋʉʎ a curator, guardian 4:2
ɸʇɲʋʉʍʏɸʄʄʘ to send out 4:4; 4:6

ɲʆʘɽɸʆ from above 4:9
ʋɲʌɲʏɻʌɸʘ to watch assiduously 4:10
ʅɻʆ months 4:10
Point 2: The Non-Pauline Galatian Vocabulary 36
ɸʆɿɲʐʏʉʎ years 4:10

ɸʇʉʌʐʍʍʘ to pluck out 4:15
ʘɷɿʆʘ to suffer birth pains 4:19; 4:27

ɇɿʆɲ Mount Sinai 4:24; 4:25
ʋɲɿɷɿʍʃɻ maid servant 4:22; 4:24; 4:30 (x2); 4:31
ʍʏɸɿʌɲ sterile 4:27
ʏɿʃʏʘ to give birth 4:27
ʌɻʍʍʘ to break into piece 4:27
ɴʉɲʘ to cry aloud 4:27
ɸʃɴɲʄʄʘ to throw out 4:30
ɸʆɸʖʘ to be held in 5:1
ɲʋʉʃʉʋʏʘ to amputate 5:12
ɲʆɲʍʏɲʏʉʘ to upset, unsettle 5:12
ɲʆɲʄʉʘ to consume 5:15
ʔɲʌʅɲʃɸɿɲ to administer drugs 5:20
ɸɶʃʌɲʏɸɿɲ inner strength 5:23

ʔʉʌʏɿʉʆ a burden, load 6:5
ɸʃʄʐʘ to grow weary, lose heart 6:9
3. There are 15 expressions used in Ephesians not found in other

Pauline letters. 219
The third scholarly reason for rejecting Ephesians as an authentic Pauline

letter also exhibits the double standard when it comes to applying the same
principles to the authentic Pauline letters. We’ve just discovered with regards to the
words used Galatians, that whilst it’s nine percent smaller than Ephesians, Galatians
actually has two percent more of its vocabulary unique to itself compared to
Ephesians, and as will be seen, Galatians actually has twenty-one expressions used
within its text that are not found anywhere else in Paul’s alleged writings, nor, in
many cases, in any other book in the NT.
219
Andrew T. Lincoln, Ephesians, ‘World Biblical Commentary’ Volume 42, pp. 1xv
Point 3: The Unique Expressions of Galatians 37
1. Ȱʋʉ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ʃɲɿ Ⱦ๺ɉ๺ ɻʅʘʆ Ȼ๺ȸ๺ɉ๺ ɍ๺Ɇ๺ɉ๺/From Father God
and Master of us, Messiah Yahushua. (1:3b)
None of the N.T. books have this clause. A very similar phrase, found mostly in
Paul’s writings does certainly appear, but each and every time, the ɻʅʘʆ meaning
“of us” precedes the Ⱦ๺ɉ๺ placeholder for “Master”. It never comes after the
placeholder. Certain places omit the ɻʅʘʆ from the clause (Ephesians 6:23, and the
oldest manuscripts that contain 2 Thessalonians 1:2), but never is the ɻʅʘʆ placed
after Ⱦ๺ɉ๺. Later scribes, noticing this un-Pauline phrase decided to harmonise it to the
other places it is found as ɲʋʉ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ɻʅʘʆ ʃɲɿ Ⱦ๺ɉ๺ Ȼ๺ȸ๺ɉ๺ ɍ๺Ɇ๺ɉ๺/from God our Father
and Master of us, Messiah Yahushua (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians
1:2; Ephesians 1:2; Philemon 3), therefore making the phrase “Pauline”. If Galatians
is the ultimate Pauline letter, the scribes should have corrected all the other places
to how it is found here. Could this be an oversight on the scribe of Papyrus (ो)46’s
part? I don’t think so. The manuscript unfortunately doesn’t have Romans 1:7 or
1 Corinthians 1:3 extant, so we can’t check it there, but it does have 2 Corinthians
1:2, where we find ɲʋʉ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ɻʅʘʆ ʃɲɿ Ⱦ๺ɉ๺ Ȼ๺ȸ๺ɉ๺ ɍ๺Ɇ๺ɉ๺; as well as Ephesians 1:2
where ो46 has ɲʋʉ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ɻʅʘʆ ʃɲɿ Ⱦ๺ɉ๺ Ȼ๺ȸ๺ɉ๺ ɍ๺Ɇ๺ɉ๺. ो46 also has Ephesians 6:23
which states ɲʋʉ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ɻʅʘʆ ʃɲɿ Ⱦ๺ɉ๺ Ȼ๺ȸ๺ɉ๺ ɍ๺Ɇ๺ɉ๺. If there was anything that was
going to influence the scribe of ो46, it would’ve been this clause in Ephesians 6:23,
being closest to Galatians 1:3. But it doesn’t. So the scribe has been very careful, and
has just copied from his exemplar, making no “editorial” edits as he goes along.
Later scribes didn’t share the same strictness as the scribe of ो46, so they edited it
to conform to the rest of the Pauline letters. However, to their credit, the scribes of
the codex’s named Vaticanus (end of 4th cent CE), Claromontanus (6th cent CE),
Coislinianus (6th cent CE), Boernerianus (9th cent CE), and Mosquensis I (9th cent CE)
have the same reading as found here in ो46. The same can’t be said for the codices
named Sinaiticus (middle of 4th cent CE), Alexandrinus (5th cent CE), Porphyrianus (9th
cent CE), and Athous Laurae (8/9th cent CE), who have altered the text here in
Galatians 1:3 to conform to that of Pauline usage elsewhere. The altered reading is
that adopted by the Textual Scholars of the Nestle-Aland 27th edition, whom, and I
quote:
…a majority of the Committee preferred the sequence ʋɲʏʌʉʎ

ɻʅʘʆ ʃɲɿ ʃʐʌʀʉʐ because it accords with Paul’s usage
elsewhere. 220 (Added underline mine)
220
Bruce Metzger - ‘A textual Commentary on the Greek New Testament’, pp. 520
If there’s more evidence of the non-Paulinity of Galatians, the textual

scholars have just admitted as such - even they have had to alter the text to
accord it with “Paul’s usage elsewhere”.
2 & 3. ʏʉʐ ɷʉʆʏʉʎ ɲʐʏʉʆ ʋɸʌɿ ɲʅɲʌʏɿʘʆ ɻʅʘʆ/the One

Who gave Him concerning our sins. (1:4a)
This sentence was so confusing to many later scribes, due to the fact that
ʋɸʌɿ, meaning “about, concerning, with regards to” is not the usual term in the
Paul’s writings to mean “for the sake of ‘sins’ ”, they ended up changing ʋɸʌɿ to
ʐʋɸʌ, meaning “on behalf of”, and also sticking the definite article ʏʘʆ before “sins”,
then further editing the phrase by changing ɲʐʏʉʆ meaning “Him” to ɸɲʐʏʉʆ
meaning “Himself”. Without these edits, the context from Galatians 1:3 would say;
“Favour and peace to you, from Father God and our Master, Messiah Yahushua,
the One Who gave Him concerning our sins.” The scribes had a problem with
exactly whom “the One Who” was referring to: is it Yahushua, or is it God? From
what I can gather, I would expect that “the One Who” is God, and the “Him” is
Yahushua. The author of Galatians was attempting to say “Favour and peace to you,
from Father God and our Master, Messiah Yahushua, the God who gave Yahushua
over concerning our sins.”
Later scribes didn’t see it this way, for the normal Greek word for “giving
someone over” is ʋɲʌɲɷɿɷʘʅɿ, which also means “to hand over, to surrender”.
Including the edit that we saw previously in point 1 above, later scribes edited the
text and made it read as follows: (edits in italics); “Favour and peace to you, from
God our Father, and [from our] Master, Messiah Yahushua, the One Who [referring
to Yahushua] gave Himself on behalf of the sins of us.” Nevertheless, the phrase
“on behalf of the sins of us” (ʐʋɸʌ ʏʘʆ ɲʅɲʌʏɿʘʆ ɻʅʘʆ) is found in Paul’s writings,
in 1 Corinthians 15:3. Obviously, later scribes, noticing the un-Pauline phrase ʋɸʌɿ
ɲʅɲʌʏɿʘʆ ɻʅʘʆ have sought to force Paul into Galatians, therefore replacing the
non-Pauline phrase with an accepted Pauline phrase. This is why I love the scribe of
ो46 - even though he had not so long ago penned the text of 1 Corinthians, therefore
having come across ʐʋɸʌ ʏʘʆ ɲʅɲʌʏɿʘʆ ɻʅʘʆ already, the scribe did not in any way,
shape or form attempt to harmonise the phrases between the books. There is
absolutely no way to account for the scribe changing ʐʋɸʌ ʏʘʆ ɲʅɲʌʏɿʘʆ ɻʅʘʆ to
ʋɸʌɿ ɲʅɲʌʏɿʘʆ ɻʅʘʆ, but there is a lot to account for later scribes correcting the
Paulinity of Galatians, providing further evidence against Paul being the author of
Galatians.
No other book in the N.T. has the phrase ʋɸʌɿ ɲʅɲʌʏɿʘʆ ɻʅʘʆ. There are
three books that come close to it however: the first book being Hebrews in 5:3, and
10:26, both of which only have ʋɸʌɿ ɲʅɲʌʏɿʘʆ and none are used within the context
of Yahushua “giving himself” on behalf of “our sins”. The second book is 1 Peter at
3:18, in the oldest manuscript of the verse, which also has ʋɸʌɿ ɲʅɲʌʏɿʘʆ, but the
verse follows this clause with ʐʋɸʌ ɻʅʘʆ, containing it in the midst of the phrase ʉʏɿ
ʉ ʖҧʌҧʎҧ ɲʋɲʇ ʋɸʌɿ ɲʅɲʌʏɿʘʆ ʐʋɸʌ ʐʅʘʆ ɲʋɸɽɲʆɸʆ ɷɿʃɲɿʉʎ ʐʋɸʌ ɲɷɿʃʘʆ, meaning “for
concerning this, on your behalf the Messiah has died once concerning sins, [the]
righteous on behalf of [the] unrighteous.” It therefore has only two similar words,
and is not referring to the same thing. The final book is 1 John in 2:2 and 4:10, where
we find the phrase ʋɸʌɿ ʏʘʆ ɲʅɲʌʏɿʘʆ ɻʅʘʆ, “concerning the sins of us”, the closest
thing to ʋɸʌɿ ɲʅɲʌʏɿʘʆ ɻʅʘʆ in Galatians. Did Yahuchanon write Galatians?
Definitely not, but it’s therefore just as likely that Paul didn’t write Galatians either -
it has, in the space of six words, used two phrases already that aren’t found
anywhere else, not just in Paul’s writings, but also in the rest of the NT as well.
Later scribes have also noticed this un-Pauline phrase, and have decided to
edit Galatians in order to make it fit. Why didn’t they just leave the text of the
ultimate Pauline letter as it was originally, as proven by the oldest manuscript to
contain the letter? They’ve had to replace two words and insert another one just to
make it fit. Notwithstanding, to some certain scribes credit, those of Sinaiticus
(original reading), Alexandrinus, Claromontanus, Augiensis, Boernerianus, and
Athous Laurae, they have kept ʋɸʌɿ and haven’t changed it to ʐʋɸʌ. Be that as it
may, other scribes haven’t resisted the urge to change ʋɸʌɿ to ʐʋɸʌ: Vaticanus,
Coislinianus, and Uncial 0278 (9th cent CE) are the more well-known culprits. Even
odder is that despite the original reading of Codex Sinaiticus being ʋɸʌɿ, a later
scribe edited it to read ʐʋɸʌ instead.
With so many scribes having to edit Galatians 1:3-4 to conform it to Pauline

usage, why is this not discussed? Even though some scribes have resisted the urge to
change ʋɸʌɿ to ʐʋɸʌ, all of those mentioned have added the definite article ʏʘʆ, and
all of them have changed ɲʐʏʉʆ to ɸɲʐʏʉʆ. When looking at 1 Corinthians 15:3, no
manuscript in existence has changed ʐʋɸʌ ʏʘʆ ɲʅɲʌʏɿʘʆ ɻʅʘʆ to ʋɸʌɿ ɲʅɲʌʏɿʘʆ
ɻʅʘʆ. Many have attempted to Paulinise Galatians 1:4 by changing the oldest
witnesses reading of ʋɸʌɿ ɲʅɲʌʏɿʘʆ ɻʅʘʆ to ʐʋɸʌ ʏʘʆ ɲʅɲʌʏɿʘʆ ɻʅʘʆ. The Textual
Scholars of the Nestle-Aland 27th Edition have opted to put ʐʋɸʌ ʏʘʆ ɲʅɲʌʏɿʘʆ
ɻʅʘʆ in their critical edition, despite the manuscripts showing such a reading to be
an edit, not the other way around. Isn’t Galatians supposedly “indubitably
authentic” 221?
4. ɸʃ ʏʉʐ ɲɿʘʆʉʎ ʏʉʐ ɸʆɸʍʏʘʏʉʎ ʋʉʆɻʌʉʐ/out of this

present evil age. (1:4b)
No matter which group of words taken from this sentence (ɸʃ ʏʉʐ ɲɿʘʆʉʎ/out
of this age; ʏʉʐ ɸʆɸʍʏʘʏʉʎ ʋʉʆɻʌʉʐ/the present evil; “ʏʉʐ ɲɿʘʆʉʎ ʏʉʐ
ɸʆɸʍʏʘʏʉʎ/this present age”), there are nothing like them in any of the Pauline
letters. However ɸʃ ʏʉʐ ɲɿʘʆʉʎ is in another Book in the NT: in John 9:32. This is a
second group of words that we’ve found in Galatians that has been found in one of
the Books written by the Delegate Yahuchanon. Are we absolutely sure that the
Delegate Yahuchanon didn’t write Galatians? It appears that the writings most
closest to that of Galatians are those of the Delegate Yahuchanon, whereas
Galatians doesn’t appear to have much in common with the rest of the Pauline
literature. Did the actual author of Galatians draw on phrases he had read in the
writings of the Delegate Yahuchanon?
5. ɲʆɲɽɸʅɲ ɸʍʏʘ/let an imprecation exist. (1:8)
A clause that is unique to Galatians. However, something similar to it appears

in 1 Corinthians 16:22, where it has ɻʏʘ ɲʆɲɽɸʅɲ/let an imprecation exist. A thing
you should notice is that I have translated both ɲʆɲɽɸʅɲ ɸʍʏʘ and ɻʏʘ ɲʆɲɽɸʅɲ as
“let an imprecation exist”. This is because when translated to English, they mean the
same thing. But the author of Galatians has the verb ɸʍʏʘ, from the Greek ɸɿʅɿ
meaning “to exist” come after the noun ɲʆɲɽɸʅɲ meaning “imprecation”, whereas
in 1 Corinthians, the verb ɻʏʘ, also from ɸɿʅɿ, is after the noun ɲʆɲɽɸʅɲ. It looks like
Paul doesn’t even know how he usually dictates Greek to his amanuensis. What
should also be brought to attention is the different spellings of the present, active,
imperative, third person, singular form of the Greek verb ɸɿʅɿ - Galatians 1:8 has
ɸʍʏʘ, but 1 Corinthians 16:22 has ɻʏʘ. When Galatians is similar, it’s still different.
221
6. ɻʆɲɶʃɲʍɽɻ ʋɸʌɿʏʅɻɽɻʆɲɿ/ was forced to be circumcised.

(2:3; 5:12)
The combination of the words ɲʆɲɶʃɲɺʘ/to force and ʋɸʌɿʏɸʅʆʘ/to

circumcise only ever appears in Galatians, twice, as the combination also appears in
Galatians 6:12. At least Galatians is consistent with the non-Pauline vocabulary.
7. ʏʉ ɸʐɲɶɶɸʄɿʉʆ ʏɻʎ ɲʃʌʉɴʐʍʏɿɲʎ ... ʏɻʎ ʋɸʌɿʏʉʅɻʎ/the

Good News of the uncircumcision ... of the circumcision.
(2:7)
Not only is this a unique phrase, it’s also a very confusing one. What exactly is
“the Good News of the uncircumcision”? Nothing I can figure out. I know what the
“Good News” is, and I was under the impression that the Good News was for both
the uncircumcised (general term for gentiles) and the circumcised (general term for
ethnic Jews), not that there was a different one for each.
8. ɸʇ ɲʃʉɻʎ ʋɿʍʏɸʘʎ/out of hearing trust. (3:2, 5)
Another unique phrase found twice in the letter to the Galatians. Most English
translations translate this as “by the hearing of faith”, despite the fact that the main
Greek word used in Paul’s writing for “by” is the Greek ɷɿɲ, and there is no definite
article before “trust” for it to be ‘translated’ “the faith”. So not only do we have a
non-Pauline phrase, we have non-Pauline word usage as well.
9. ɸʇɻɶʉʌɲʍɸʆ ɸʃ ʏɻʎ ʃɲʏɲʌɲʎ ʏʉʐ ʆʉʅʉʐ/redeemed out of

the curse of the Torah. (3:13)
The ninth clause that is only found in Galatians also contains a word only seen
in the disputed side of the Pauline corpus: ɸʇɲɶʉʌɲɺʘ. The usual Pauline word for
being “redeemed” or “saved” is the verb ʍʘɺʘ, not ɸʇɲɶʉʌɲɺʘ. More on this further
on in the paper. Furthermore, nowhere does Paul say that the Torah is a “curse”.
According to Paul in Romans 7:12, “The Torah is set-apart, and the commandment is
set-apart, and righteous, and beautiful”; and in 7:16, “I fully agree that the Torah is
good”; and finally in 7:22, “I experience joy in the Torah of God”. If the Torah is “set-
apart, good,” and causes Paul to “experience joy”, how exactly can he call it a
“curse”? The last time I checked, curses aren’t good things that cause people to
experience joy.
10. ʏʉ ʋʄɻʌʘʅɲʏʉʐ ʖʌʉʆʉʐ/the fullness of time. (4:4)
Not much to comment on this. It’s just a unique phrase not found anywhere
else in Paul. Neither is it found anywhere else in the NT.
11. ʋʏʘʖɲ ʍʏʉɿʖɸɿɲ/helpless elements. (4:9)
The usual “Pauline” usage is to have ʍʏʉɿʖɸɿɲ, from the Greek ʍʏʉɿʖɸɿʉʆ, have a
genitive modifier such as ʏʉʐ ʃʉʍʅʉʐ/of the world, as seen in Colossians 2:8 and
2:20, and even above in Galatians 4:3, as well as ʏɻʎ ɲʌʖɻʎ ʏʘʆ ʄʉɶɿʘʆ ʏʉʐ ɽࡄʐࡄ/the
beginning of the messages of God as seen in Hebrews 5:12. The only other book in
the NT that uses ʍʏʉɿʖɸɿʉʆ is 2 Peter, and each time that Peter has mentioned
ʍʏʉɿʖɸɿʉʆ (3:10, 12), he hasn’t had a genitive modifier with it, as seen in Galatians
4:9. Did Peter write Galatians? This is therefore two unique non-Pauline phrases in
one.
12. ʃɲʏɻʌɶɻɽɻʏɸ ɲʋʉ ɍ๺Ɇ๺ɉ๺/You have been severed from

Messiah. (5:4a)
No commentary needed for this one - just another phrase not found
anywhere else in Paul’s writings or in any other book in the NT.
13. ʏɻʎ ʖɲʌɿʏʉʎ ɸʇɸʋɸʍɲʏɸ/you have fallen from favour.

(5:4b)
In Paul, “favour” (more commonly grace) is not something you can “fall” from.
According to Paul, as mentioned in Romans 8:38-39, he states “For I am sure that
neither death nor life, nor messengers nor rulers, nor things present nor things to
come, nor powers, nor height nor depth, nor anything else in all creation, shall
have the power to sever us from the love of God in Messiah Yahushua our
Master.” So not only do we have a non-Pauline phrase, we have non-Pauline
theology in the same sentence.
14. ʏɲ ɸʌɶɲ ʏɻʎ ʍɲʌʃʉʎ/the works of the flesh. (5:19)
The usual way of saying what this means is that ‘works - ɸʌɶɲ’ means “effects,
results and undertakings”, despite the fact that the flesh can do nothing by itself -
we need a mind and a brain in order for us to perform the list of “vices” that the
author of Galatians has after this sentence - one not found anywhere else in Paul’s
writings, nor anywhere else in the NT.
15. ʉ ʃɲʌʋʉʎ ʏʉʐ ʋʆɸʐʅɲʏʉʎ/the fruit of the Spirit. (5:22a)
If ‘works - ɸʌɶɲ’ means “effects, results and undertakings”, why doesn’t the
author of Galatians use ɸʌɶɲ here as well? Instead he has actually used a word that
is commonly used to refer to something’s “results”, such as a Vineyard (Matthew
21:33-34), a tree (Matthew 12:33), or a monetary collection for poorer people
(Romans 15:28). Notwithstanding, this odd “fruit of the Spirit” isn’t found anywhere
else in Paul’s writings, nor anywhere else in the NT. And the list of the Spirit’s fruit
(Galatians 5:22b-23) is unconvincing, most of which those without Yahuweh’s Spirit
exhibit without a moment’s thought.
16. ɲʄʄɻʄʉʐʎ ʋʌʉʃɲʄʉʐʅɸʆʉɿ ɲʄʄɻʄʉʐʎ ʔɽʉʆʉʐʆʏɸʎ

/provoking one another, envying one another. (5:26)
Not only is this an un-Pauline phrase, it is also the only place in the N.T. that
has the two words ʋʌʉʃɲʄɸʘ and ʔɽʉʆɸʘ used.
17. Ȱʄʄɻʄʘʆ ʏɲ ɴɲʌɻ ɴɲʍʏɲɺɸʏɸ/bear one another’s

burdens. (6:2)
The usage of the word ɴɲʌɻ (pronounced bar-ray) from the Greek
ɴɲʌʉʎ/burden as the subject of one’s “burdens” is also non-Pauline. He only uses
the word two other times (2 Corinthians 4:17 and 1 Thessalonians 2:7). In the 2
Corinthians passage, ɴɲʌʉʎ/burden is being used in a good sense, but in the context
of “glory” that comes from being afflicted on behalf of announcing the Good News;
and in 1 Thessalonians 2:7 Paul talks about being able to make demands (ɴɲʌʉʎ) of
people, but not actually doing so. There are two other authors that talk of people
having “burdens”: the Delegate Yahuchanon/John in Revelation 2:24, and there he’s
just quoting the words of Yahushua; and the physician Lucus in Acts 15:28 when he
is noting down the letter the Jerusalem Council was going to send to the people of
Syria and Cilicia. I must note that this is the third book written by the Delegate
Yahuchanon/John that shares similarities with both the phrase structure and word
usage as seen here.
18. ʏʉ ɿɷɿʉʆ ʔʉʌʏɿʉʆ ɴɲʍʏɲʍɸɿ/[he] shall bear his own

loads. (6:5)
We have mention here of people “bearing their loads”, this time using a
different word than ɴɲʌʉʎ - ʔʉʌʏɿʉʆ - another word that is un- Pauline. Not only do
we have a non-Pauline phrase, we also have non-Pauline terminology. The two other
authors who use ʔʉʌʏɿʉʆ are Matthew in Matthew 11:30 and 23:4 - both of which
are on the lips of Yahushua the Messiah - and Luke in Luke 11:46 (twice) and Acts
27:10 - the Luke 11:46 verse is again on the lips of Yahushua, and Acts 27:10 is on
about the “packs” or “cargo” of ships. Unfortunately, we have no pre-Constantinian
evidence for Matthew 11:30 and 23:4, nor for Acts 27:10, so what was actually said
there is up for debate. However, we have two very old manuscripts that contain
Luke 11:46 (ो45 and ो75), so we certainly have evidence that the only person, other
than the author of Galatians who used ʔʉʌʏɿʉʆ to indicate “burdens”, was Yahushua
the Messiah. Was the author of Galatians attempting to put known Yahushua
terminology into his letter in order to make it seem legit? This is certainly something
for us to consider.
19. Ⱥ๺ɇ๺ ʉʐ ʅʐʃʏɻʌɿɺɸʏɲɿ/God is not mocked. (6:7)
Another non-Pauline phrase that also contains a word that is only found in
Galatians in the N.T. - ʅʐʃʏɻʌɿɺɸʏɲɿ from the Greek ʅʐʃʏɻʌɿɺʘ meaning “to mock,
deride, turn one’s nose up at” (although it had an original meaning of “nose
bleed” 222). Nevertheless, God is definitely mocked and derided nearly every moment
of the day.
20. ʏʉʆ Ȼʍʌɲɻʄ ʏʉʐ Ⱥ๺ɉ๺/the Yisra’el of God. (6:16)
Not really sure what the author of Galatians is really attempting to state with
this phrase, as he doesn’t explain who “the Yisra’el of God” is. Not surprisingly, this
isn’t found anywhere else in Paul’s writings, or anywhere else in the NT. I couldn’t
even find a place where the noun Ȼʍʌɲɻʄ/Yisra’el is modifying any other proper-
noun (a name), or any other noun.
222
‘The Theological Dictionary of the NT’, Vol. 4, pp. 796
21. ʏɲ ʍʏɿɶʅɲʏɲ ʏʉʐ /๺,๺ɉ๺/the marks of Yahushua. (6:17)
I’m sure everyone’s heard of “stigmata” (it even has a place in the English
Dictionary), and the reason for that is based solely on this verse in Galatians. This is
the only place in the N.T. that ʍʏɿɶʅɲʏɲ, from the Greek ʍʏɿɶʅɲ (meaning “pricked
mark, stamp, brand and stud”) is used. The more common word for someone’s
“mark” is ʖɲʌɲɶʅɲ, which is used eight times (Acts 17:29; Revelation 13:16, 17; 14:9,
11; 16:2; 19:20; 20:4), none of which uses ʖɲʌɲɶʅɲ in a good light. Not even the
Septuagint (LXX), the Greek translation of the Tanakh, uses ʍʏɿɶʅɲʏɲ anywhere. It
has ʍʏɿɶʅɲ however, in the Songs of Solomon 1:11, where it is used to translate the
Hebrew ʤʣʷʢ/naquddah, from the Hebrew ʣʷʢ/naqod meaning “marked with
spots”, from an unused root meaning “to mark by puncturing or branding”.
Nevertheless, this is used to mean “scratching a mark upon things made out of
silver” and not on someone’s body.
Also of note is that the Greek ʍʏɿɶʅɲ was used to indicate a slave or soldier
who bore their master’s “stamp” or “brand” in order to point out to other people to
whom the slave belonged. For religious Greeks and Romans however, followers of
pagan gods would cut these “marks” into themselves to show their devotion to their
god. All of this is in violation of Leviticus 19:28 that states “You shall not make any
cuts on your body for the dead or tattoo yourselves: I am Yahuweh.” This is highly
disturbing if Paul is saying he has the ʍʏɿɶʅɲ of Yahushua on his body - Paul would
therefore be the show-case for those who break the instructions of the Torah, and
attempt to say that it is Yahushua’s “ʍʏɿɶʅɲ” that he has. Yahushua would never
have such a thing, and He certainly wouldn’t have told anyone to “brand”
themselves on His behalf. Interpreters are wont to say that “Paul” is using ʍʏɿɶʅɲ
here to indicate “wounds or scars” 223 despite Paul using the word that means
wounds - ʋʄɻɶɻ - as mentioned in 2 Corinthians 6:5 and 11:23. The Greek
ʏʌɲʐʅɲ/trauma could also have been used to indicate “scars”. Why choose a word
that the Greek reader would’ve noticed straight away as a reference to the cutting in
the flesh of a master’s brand?
Here ends the twenty-one non-Pauline phrases found in Galatians. Scholarly

commentaries propose that the fifteen non-Pauline phrases found in Ephesians is
more than enough to discredit Ephesians as a genuine Pauline letter. Consequently,
despite Galatians being nine percent smaller than Ephesians, and has twenty-one
non-Pauline phrases within it, Galatians is the “genuine Pauline” letter. This is a
223
double standard, and one that needs to be addressed. If Ephesians is a non-Pauline

letter, then Galatians is even more so. But if Galatians is a genuine Pauline letter,
then Ephesians has to be also. It’s either one way or the other - it is impossible to be
both. Furthermore, many of the non-Pauline phrases seen here contain numerous
words that aren’t found anywhere else in Paul’s writings, and even uses Pauline
words in a non-Pauline way. I was also surprised to see that several non-Pauline
phrases are found in other N.T. writings with known authors - 1 John/Yahuchanon,
the eyewitness account of John/Yahuchanon, Revelation, and 1 Peter - all have
similar words and phrase structure as found in Galatians. What’s surprising about
this is that all those books mentioned are dated to have been written after the
alleged letter to the Galatians. One certainly has to wonder whether the author of
Galatians had knowledge of these later letters and eyewitness accounts, and so in
order to seem genuine, stole several words and phrase structures and incorporated
them into his letter? If he did, this would certainly push the date for the letter to the
Galatians to after at least 60 CE. Of note also is Galatians’ Yahushua-word-usage,
copying Yahushua’s meaning applied to ɴɲʌʉʎ and ʔʉʌʏɿʉʆ, which isn’t seen in
other Pauline letters. There’s nothing more convincing than stealing the word usage
of the Messiah and sticking them in your forged letter in order to beguile those who
would end up reading it.
4. Ephesians is based too heavily on Colossians, stealing many of

Colossians’ ideas and sentence-structure. 224
A lot of emphasis is based on this: Ephesians is pretty much an extended

version of Colossians shows the pseudonymous nature of Ephesians. But as it
happens, Galatians also steals quite a lot of words from another of Paul’s letters:
The letter to the Romans. We will now have a look at some of the things seen in
Galatians which are also found in Romans.
1. Similar quotes from the Tanakh (Old Testament)
Of the nine Tanakh quotes in Galatians, four of them are found in Romans as
well, though there are numerous differences with how they are quoted in both
Galatians and Romans. In no other Pauline letter is more than one Tanakh quote
employed again in the same book, especially among the undisputed writings. No
quote found in Romans is also found in 1 Corinthians, or 2 Corinthians (the only
other books among the undisputed Pauline letters that quote from the Tanakh. The
224
Andrew T. Lincoln, Ephesians, ‘Word Biblical Commentary’ Volume 42, pp. xlvii
Point 4: Galatians’ Stolen Ideas 47
books of Philippians, 1 Thessalonians and Philemon, don’t quote from the Tanakh).
Among the rest of the Pauline letters, 1 Corinthians and Ephesians both quote
Genesis 2:24; 1 Corinthians and 1 Timothy both quote Deuteronomy 25:4; and
Romans and Hebrews both quote Genesis 21:12. Out of the rest of the Pauline
corpus, there are no other books that compare to the Tanakh quotes seen between
Romans and Galatians. That a short letter as Galatians manages to quote four verses
that are found in the 7,111 word letter of Romans shows that either Romans is
dependent on Galatians, or that Galatians is dependent on Romans. Either way, the
scholars criteria would therefore have to conclude that either Romans or Galatians is
a forgery. I could find no one else whom mentioned that no two books in Paul’s
writings contain such a correlation between Tanakh quotes as seen in Romans and
Galatians.
Let’s look at the Tanakh verses used in both Romans and Galatians, and see
how they are quoted by Paul.
Genesis 15:6
Romans (4:3) ɸʋɿʍʏɸʐʍɸʆ ɷɸ Ȱɴʌɲɲʅ ʏʘ Ⱥ๺ɏ๺ ʃɲɿ ɸʄʉɶɿʍɽɻ ɲʐʏʘ ɸɿʎ

ɷɿʃɲɿʉʍʐʆɻʆ/So Abraham trusted [the] God and it was
accounted to Him (God) to be justified.
Galatians (3:6) ɸʋɿʍʏɸʐʍɸʆ ʏʘ Ⱥ๺ɏ๺ ʃɲɿ ɸʄʉɶɿʍɽɻ ɲʐʏʘ ɸɿʎ ɷɿʃɲɿʉʍʐʆɻʆ/trusted
[the] God and it was accounted to Him (God) to be justified.
LXX ʃɲɿ ɸʋɿʍʏɸʐʍɸʆ Ȱɴʌɲʅ ʏʘ Ⱥ๺ɏ๺ ʃɲɿ ɸʄʉɶɿʍɽɻ ɲʐʏʘ ɸɿʎ
ɷɿʃɲɿʉʍʐʆɻʆ/and Abram trusted [the] God and it was accounted
to Him (God) to be justified.
Hebrew ʤʷʣʶ ʥʬ ʤʡʹʧʩʥ ʤʥʤʩʡ ʯʮʠʤʥ/And he trusted Yahuweh, and he
accounted it to Him (Yahweh) as justice.
There are a few differences between the LXX and the Hebrew - the LXX has
the placeholder Ⱥ๺ɏ๺ for the name of Yahuweh, and it has changed the Hebrew for
“He” to the actual name of the person - Abram. Bar that, the LXX is more or less a
literal translation of the Hebrew into the Greek language. The LXX, Romans and
Galatians all have the following words in common and in the same order: ʏʘ Ⱥ๺ɏ๺ ʃɲɿ
ɸʄʉɶɿʍɽɻ ɲʐʏʘ ɸɿʎ ɷɿʃɲɿʉʍʐʆɻʆ/[the] God and it was accounted to Him (God) to be
justified. What they all differ on, however, is the first part. According to the LXX, the
words start ʃɲɿ ɸʋɿʍʏɸʐʍɸʆ Ȱɴʌɲʅ/and Abram trusted. The closest to this is the text
of Romans, as evidenced in the earliest manuscript containing this verse - ो40 from
the 3rd Century CE - which shows that Paul had changed the Ȱɴʌɲʅ to the eventual
name of the patriarch, Ȱɴʌɲɲʅ/Abraham, and changed ʃɲɿ to ɷɸ, transferring the ɷɸ
to conform to common Greek usage, placing it after the verb ɸʋɿʍʏɸʐʍɸʆ. It should
be noted that Paul is conforming the text to more common Greek usage, rather than
following the Hebrew-Greek literal translation of the LXX. As for Galatians? The
author here is actually being quite literal to the Hebrew, merely missing out the
initial ʥ(and) in translation of the Hebrew text into Greek. If Paul wrote both Romans
and Galatians, wouldn’t we see it quoted the same?
Leviticus 18:5
Romans (10:5) ʉ ʋʉɿɻʍɲʎ ɲʐʏɲ ɲʆɽʌʘʋʉʎ ɺɻʍɸʏɲɿ ɸʆ ɲʐʏʉɿʎ/the one doing

them, that man shall be alive by them
Galatians (3:12) ʉ ʋʉɿɻʍɲʎ ɲʐʏɲ ɺɻʍɸʏɲɿ ɸʆ ɲʐʏʉɿʎ/the one doing them shall be
alive by them
LXX ɲʐʏɲ ɲ ʋʉɿɻʍɲʎ ɲʆɽʌʘʋʉʎ ɺɻʍɸʏɲɿ ɸʆ ɲʐʏʉɿʎ/the man doing
them shall be alive by them
Hebrew ʭʤʡʩʧʥʭʣʠʤʭʺʠʤʹʲʩʸʹʠ/the one doing them, that man
shall be alive by them
The LXX translation of the Hebrew is a bit different to the Hebrew text,
following an un-conventional word order (ʭʺʠ ʤʹʲʩ ʸʹʠ/the one doing them
becomes ɲʐʏɲ ɲ ʋʉɿɻʍɲʎ/them the one doing, which is odd even for Greek word
order), although all the Hebrew words have a Greek-translated equivalent. How Paul
quotes this verse in Romans actually harmonises the Greek to the Hebrew word
order. Once again however, the way the verse is quoted in Galatians is different to
how Paul quotes this verse in Romans, the author of Galatians omitting the Greek
for man, ɲʆɽʌʘʋʉʎ. Not surprisingly, later scribes of both Romans and Galatians
sought to harmonise Paul’s quote of Leviticus 18:5, with Codex Augiensis and Codex
Boernerianus omitting ɲʆɽʌʘʋʉʎ from Romans 10:5, and Codex Claromontanus and
the vast majority of Greek manuscripts adding ɲʆɽʌʘʋʉʎ to Galatians 3:12.
Leviticus 19:18
Romans (13:9) ɲɶɲʋɻʍɸɿʎ ʏʉʆ ʋʄɻʍɿʉʆ ʍʉʐ ʘʎ ʍɸɲʐʏʉʆ/you shall dearly love
your neighbour as yourself
Galatians (5:14) ɲɶɲʋɻʍɲɿ ʏʉʆ ʋʄɻʍɿʉʆ ʘʎ ɸɲʐʏʉʆ/you have dearly loved the
neighbour as himself
LXX ʃɲɿ ɲɶɲʋɻʍɸɿʎ ʏʉʆ ʋʄɻʍɿʉʆ ʍʉʐ ʘʎ ʍɸɲʐʏʉʆ/you shall dearly
love your neighbour as yourself
Hebrew ʪʥʮʫʪʲʸʬʺʡʤʠʥ/And you shall dearly love your neighbour as
yourself
As you can see, the LXX translation of the Hebrew is spot on. Not surprisingly,
Paul in Romans 13:9 has also quoted the Hebrew in Greek exactly, corresponding to
the LXX (the first time this has happened), albeit without the initial ʃɲɿ. However,
the exact same quote, by the supposedly exact same author, in the exact same
Greek manuscript (ो46) is different in Galatians. The author of Galatians has changed
ɲɶɲʋɻʍɸɿʎ, the future, active, indicative (the Greek indicative voice is used to note
either something that is definite, or a command) form of the Greek verb ɲɶɲʋɲʘ
meaning “to love dearly”, to ɲɶɲʋɻʍɲɿ, the aorist, active, infinitive form of the
Greek verb ɲɶɲʋɲʘ - this changes it from something that should be done at all
times, to something that has already happened and has been finished. The author of
the letter to the Galatians has also omitted the ʍʉʐ meaning “your”, therefore
turning “your neighbour” into a title, becoming “the Neighbour”, and then changed
the Greek ʍɸɲʐʏʉʆ meaning “yourself” to ɸɲʐʏʉʆ meaning “himself”. The Greek text
of Galatians 5:14 therefore states “You have dearly loved (ɲɶɲʋɻʍɲɿ) ‘the (ʏʉʆ)
Neighbour (ʋʄɻʍɿʉʆ)’ as (ʘʎ) himself (ɸɲʐʏʉʆ).” This is quite the kerfuffle of words;
It certainly isn’t anything like the Hebrew, nor is it like the LXX, and neither is the
same as in Romans. All it ends up doing is being extremely confusing. Who is this
person called “The Neighbour”? And why have we “loved” him? It’s probably a good
reason then that later scribes harmonised the quote, with frankly every scribe of
every manuscript to contain Galatians 5:14 changing ɲɶɲʋɻʍɲɿ to ɲɶɲʋɻʍɸɿʎ, and
then adding ʍʉʐ” after “neighbour”. A few manuscripts however have resisted the
urge to change ɸɲʐʏʉʆ to ʍɸɲʐʏʉʆ, with the Codex’s Boernerianus, Angelicus, and
Porphyrianus (all from the 9th Century CE) keeping it as ɸɲʐʏʉʆ. These manuscripts
however have harmonised both Romans 13:9 and Galatians 5:14 by changing
ʍɸɲʐʏʉʆ to ɸɲʐʏʉʆ in Romans 13:9. Regarding the difference between ɸɲʐʏʉʆ and
ʍɸɲʐʏʉʆ, the A Greek Grammar of the New Testament and Other Early Christian
Literature, commonly referred to just as BDF (from its German authors F. Blass and
A. Debrunner, and the English translator of their work, Robert W. Funk), has this to
say:
The use of ɸɲʐʏʉʐ for (ɸʅɲʐʏʉʐ and) ʍɸɲʐʏʉʐ, corresponding to its

use for all persons in the plural, which is only weakly established for
classical prose (Rosenkranz, IF 48 [1930] 150), depends also in the
NT on doubtful authority: Jn 18:34 ɲʔ ɸɲʐʏʉʐ ʍʐ ʏʉʐʏʉ ʄɸɶɸɿʎ, yet
ɲʋʉ ʍɸɲʐʏʉʐ SBC*L; R 13:9 = G 5:14 OT ʘʎ ɸɲʐʏʉʆ FGLP and
ो46FGLN*P respectively. 225
The basic point of the note is this: no author of the NT uses ɸɲʐʏʉʆ instead of
ʍɸɲʐʏʉʆ. Not Matthew, not Yahuchanon, not Peter, not Ya’qob (James), and not
Paul. Whilst the author of Galatians has re-quoted Leviticus 19:18 from Romans, he
hasn’t done it properly. Another reason to praise the scribe of ो46 – despite quoting
the same verse in the same manuscript, the scribe didn’t in any way attempt to
harmonise the conflicting readings, and left it as he saw it in his exemplar.
Habakkuk 2:4
Romans (1:17) ʉ ɷɸ ɷɿʃɲɿʉʎ ɸʃ ʋɿʍʏɸʘʎ ɺɻʍɸʏɲɿ/therefore the righteous one

shall live from out of trust
Galatians (3:11) ʉ ɷɿʃɲɿʉʎ ɸʃ ʋɿʍʏɸʘʎ ɺɻʍɸʏɲɿ/the righteous one shall live from
out of trust
LXX ʉ ɷɸ ɷɿʃɲɿʉʎ ɸʃ ʋɿʍʏɸʘʎ ʅʉʐ ɺɻʍɸʏɲɿ/therefore the righteous
one shall live from out of my trust
Hebrew ʤʩʧʩʥʺʰʥʮʠʡʷʩʣʶʥ/therefore the righteous one shall live by
his trust
Unfortunately we don’t have any pre-4th Century CE evidence for exactly what
was written in Romans 1:17 - the only manuscript before the 4th Century CE to
contain text from Romans Chapter 1 is ो40, having extant 1:24-27, and 31-32.
Nevertheless, there are differences between Galatians 3:11 and Romans 1:17: the
addition of the Greek ɷɸ to the text in Romans 1:17 (or the omission of the Greek ɷɸ
from the text of Galatians 3:11 - however you want to look at it). Furthermore, both
Romans 1:17 and Galatians 3:11 differ from the LXX, both of them omitting the LXX’s
ʅʉʐ meaning “my” (either the LXX translator had a slightly different text, or he’s
accidentally misread the final ʥ/vav of ʥʺʰʥʮʠʡ meaning his as a ʩ/yod, meaning my.
This is very easily done). The text of Galatians 3:11 differs even more from the LXX
by omitting the ɷɸ from its text. Without the additional ʅʉʐ, Romans 1:17 would
225
Blass, F., Debrunner, A., & Funk, R. W. (1961). A Greek Grammar of the New
Testament and Other Early Christian literature #35
therefore have been a direct quotation from the LXX. Romans 1:17 is the closest to
the Hebrew text in all three Greek examples above. All of them differ from the
Hebrew text by not having “his” in the text (presuming Rom 1:17 is accurate to what
Paul originally had written). I am surprised to discover however that no scribe has
attempted to harmonise the quotation of Habakkuk 2:4 between Galatians and
Romans - nor even between the LXX and Romans/Galatians.
All four Tanakh quotations seen in Romans and Galatians are different
between the two books. Even though Galatians manages to copy Tanakh quotes
from Romans, it has altered them.
Now we turn our attention to certain phrases that are repeated in Galatians
from Romans.
Below is a table of phrases found in both Galatians and Romans. Included is a

frequency count of when the phrase is used, with the verse noted.
Greek Phrase Meaning Frequency Frequency Count:

Count: Romans Galatians
out of works of a 6 (2:16 x3; 3:2, 5,
ɸʇɸʌɶʘʆʆʉʅʉʐ 1 (3:20)
law-code 10)
5 (3:23; 4:4, 5, 21;
ʐʋʉʆʉʅʉʆ under a law 2 (6:14, 15)
5:18)
4 (2:12; 3:27;
ɷɿɲʆʉʅʉʐ through a law 3 (2:19, 21; 3:18)
4:13; 7:7)
according to man I
ʃɲʏɲɲʆɽʌʘʋʉʆʄɸɶʘ 1 (3:5) 1 (3:15)
say
according to a 1 (15:33b = ो46
ʃɲʏɲɲʋʉʃɲʄʐʗɿʆ 1 (2:2)
revelation 16:25 = NA27)
ʃɲɽʐʋɸʌɴʉʄɻ according to excess 1 (7:13) 1 (1:13)
ɸʆʏʉɿʎɸɽʆɸʍɿʆ in the nations 1 (2:24) 2 (1:16; 2:2)
ɸɿʎʏɲɸɽʆɻ to the nations 1 (15:16) 3 (2:8, 9; 3:14)
ʏɻʆʖɲʌɿʆʏɻʆɷʉɽɸɿʍɲʆ the favour that has
1 (15:15) 1 (1:9)
ʅʉɿ been given to me
through trust in
ɷɿɲʋɿʍʏɸʘʎȻ๺ɉ๺ ɍ๺ɉ๺ 1 (3:22) 1 (2:16)
Messiah Yahushua
12 (1:17 x2; 3:26,

30; 4:16 x2; 5:1; 9 (2:16; 3:7, 8, 9,
ɸʃʋɿʍʏɸʘʎ from out of trust
9:30, 32; 10:6; 11, 12, 22, 24; 5:5)
14:23 x2)
ʉʐɷɿʃɲɿʘɽɸʍɸʏɲɿʋɲʍɲ all flesh shall not be
1 (3:20) 1 (2:16)
ʍɲʌʇ declared righteous
10 (3:4, 6, 31; 6:2,
ʅɻɶɸʆʉɿʏʉ May it not become 15; 7:7, 13; 9:14; 3 (2:17; 3:21; 6:14)
11:1, 11)
ɸʆʆʉʅʘ in a law 2 (2:12, 23) 3 (3:11, 21; 5:4)
ʋɲʌɲʉȺ๺ɉ๺ alongside God 2 (2:11; 9:14) 1 (3:11)
ɷɿɲʏɻʎʋɿʍʏɸʘʎ through this trust 3 (3:25, 30, 31) 1 (3:14)
ʐʋʉʉȺ๺ɇ๺ by God 1 (15:15) 1 (3:17)
and we, in this same
ʉʐʏʘʎʃɲɿɻʅɸɿʎ 1 (6:4) 1 (4:3)
way
ɲɴɴɲʉʋɲʏɻʌ Abba, Father 1 (8:15) 1 (4:6)
a weakness of the
ɲʍɽɸʆɸɿɲʆʏɻʎʍɲʌʃʉʎ 1 (6:19) 1 (4:13)
flesh
ʅɲʌʏʐʌʘɶɲʌ for I testify 1 (10:2) 1 (4:15)
for it has been
ɶɸɶʌɲʋɲʏɲɿɶɲʌ 2 (12:19; 14:11) 3 (3:10; 4:22, 27)
written
7 (1:4; 8:4, 5, 12,
ʃɲʏɲʍɲʌʃɲ according to flesh 2 (4:23, 29)
13; 9:3, 5)
ʃɲʏɲʋʆɸʐʅɲ according to Spirit 3 (1:4; 8:4, 5) 1 (4:29)
what does the
ʏɿʄɸɶɸɿɻɶʌɲʔɻ 1 (11:2) 1 (4:30)
Scripture say
ɍ๺Ɇ๺ɇ๺ ɸʆʐʅɿʆ Messiah in you 1 (8:10) 1 (4:19)
ɷɿɲʏɻʎɲɶɲʋɻʎ through love 1 (15:30) 1 (5:13)
ʉɿʏɲʏʉɿɲʐʏɲ those practicing such
1 (1:32) 1 (5:21)
ʋʌɲʍʍʉʆʏɸʎ things
To count all this up, this means that one hundred and forty-one words in
Galatians are taken from phrases used in Romans, compromising therefore seven
percent of the text in Galatians.
In conclusion, there’s quite of lot of things in Romans that are in Galatians

also, both in certain phrases being used, as well as the same Tanakh quotes (even if
Galatians varies from the same in Romans). For commentators to disregard
Ephesians as a Pauline letter based on it using phrases and other things found in
Colossians, why isn’t Galatians also disregarded? This double-standard heeds to be
brought to attention.
5. There are differing theologies with the rest of Paul’s letters. 226
In points seven and eight on page 10 above, three theologies in Ephesians are
mentioned that either aren’t detailed at all (the Messiah’s return) or have more
emphasis placed on them than in other letters (Ecclesiology, Messiah’s resurrection).
There are a few differing theologies noticed, but I don’t really want to go too much
into this theology section, as it has the easy ability of going off course, so I will
provide a general overview and will save a thorough discussion of Pauline Theology
for another publication.
ͷ-
One of the differing theologies that isn’t found anywhere in Ephesians is the
return of the Messiah and a judgement before God. This is certainly true, but is it
something that is found a in other Pauline letters?
If we turn to 1 Thessalonians 4:14-17, Paul states, “For if we trust in the fact

that Yahushua died and was restored again, therefore through Yahushua, God
Himself will gather with Him all those who have fallen asleep. Because of this, we
point out this certain thing to all of you by a declaration of Yahuweh that we, the
living, those who remain for the arrival of the Sovereign Master shall never
precede those who have fallen asleep, for the Sovereign Master Himself shall
come down from heaven with a signal call, with a voice of a chief messenger, and
in a trumpet call of God, and the dead in Messiah shall be restored again first.
After this we, the living, those who remain shall be snatched up together with
them at the same time in a cloud to be face to face with the Sovereign Master in
the air.” This mentions the return of Yahushua the Messiah by using the Greek word
ʋɲʌʉʐʍɿɲ, the same word used in Matthew 24:3, 27, 37, and 39. “The Parousia” is
therefore a common term to denote Yahushua’s second coming. In the undisputed
Pauline letters, Paul mentions Yahushua’s parousia also in 1 Thessalonians 2:19,
226
Ernest Best, ‘A Critical and Exegetical Commentary on Ephesians’, pp. 32-36
Point 5: Differing Theologies Part 1 - The Parousia and Judgement 54
3:13, and 5:23; and in 1 Corinthians 15:23. In the disputed Pauline letters, Paul
mentions the parousia in 2 Thessalonians 2:1 and 8. It doesn’t end there with
regards to Yahushua’s return, for Paul talks about it without referring to it as the
parousia. In the undisputed Pauline letters, Paul discusses the Return in
1 Corinthians 1:7, 4:5, 11:26; 2 Corinthians 4:14, 5:9-10; 1 Thessalonians 1:10, 5:1-4;
and Philippians 1:10, 3:20, 4:5. In the disputed Pauline letters, Yahushua’s return is
spoken of in 2 Thessalonians 1:7, 9-10, 2:3; Colossians 3:4; Titus 2:13; 1 Timothy
6:13-16; and 2 Timothy 4:1-2, 8.
Regarding the judgement before God and/or the Messiah, we can add the
following from the undisputed Pauline letters: Romans 2:5-11, 16, 3:6, 14:10-12;
1 Corinthians 1:8, 3:13, 5:5, 11:31-32; 2 Corinthians 5:10; and Philippians 1:6,
2:15-16. From the disputed Pauline letters: 2 Thessalonians 1:5-6, 8; and finally,
Colossians 3:6. Whilst rejected as a Pauline letter, to which little has been referred,
the book of Hebrews deserves special mention, as it comments on both the return
of Yahushua (9:28), and the judgement before God (10:29-31).
There is nothing in Ephesians that talks of either a) the return of Yahushua, or

b) the judgement of God or the Messiah. It is therefore a correct observation that
Ephesians doesn’t contain any such reference. However, I haven’t pointed out any
from Galatians either! That’s because Galatians doesn’t have any references to the
return of the Messiah or the judgement before God. Isn’t Galatians an undisputed
Pauline letter? Why is Ephesians therefore singled out in this case, when the major
undisputed Pauline letter makes no references either? If Ephesians is to be rejected
on these grounds, how do we explain why the Parousia and the judgement of God
isn’t disclosed in Galatians? This doesn’t negate the fact that Ephesians is to be
rejected, but Galatians is worthy as well. Furthermore, the usual Greek words in
Paul’s writings (both disputed and undisputed) that are used to refer to someone
deciding something (be it discernment, judging, condemning, separating, purposing,
evaluating, and choosing) are as follows: ʃʌɿʆʘ, ɲʆɲʃʌɿʆʘ, ɷɿɲʃʌɿʆʘ, ɸɶʃʌɿʆʘ,
ʃɲʏɲʃʌɿʆʘ, ʍʐɶʃʌɿʆʘ, ɸɿʄɿʃʌɿʆɻʎ, ɲʋʉʃʌɿʆʉʅɲɿ, ʃʌɿʍɿʎ, ʃʌɿʏɻʎ, and ɸɶʃɲʄɸʘ, none of
which are used in Galatians.
͸-Ȁ
The second word is something that Galatians also fails to mention, something
that is found in other Pauline letters, and especially from the undisputed section:
the need of Yahushua’s followers to be “set-apart”. Now, whilst all English
translations are obsessed with translating the following Greek words as “Holy” or
“Holiness”, they don’t actually mean anything like the religiously loaded terms
“Holy” and “Holiness”. The main word for being “set-apart” is the Greek adjective
Point 5: Differing Theologies Part 2 - Hagios/Being Set-Apart 55
ɲɶɿʉʎ, used 233 times in the N.T. (that would be roughly eight times a book), 95 of
those being used in the Pauline Corpus of books (including Hebrews), leaving 138
times in the remaining thirteen books of the N.T. (roughly ten times a book). The
book that has the highest count is the book of Acts (fifty-three times) 227, followed
closely by Revelation (twenty-five times) 228, Luke (twenty times) 229, Matthew (ten
times) 230, 1 Peter (eight times) 231, Mark (seven times) 232, 2 Peter (five times) 233,
John (five times) 234, Jude (four times) 235, and 1 John (once) 236. The word isn’t in
James, or 2 or 3 John. Moreover, of those 233 times ɲɶɿʉʎ is used throughout the
N.T., 90 are used in reference to the “set-apart Spirit (ɲɶɿʉʎ ʋʆɸʐʅɲ)” 237, 21 of which
are in Paul’s writings 238, 12 of these 21 in Paul’s undisputed writings 239. Out of the
95 times that ɲɶɿʉʎ is used in Paul’s writings, 83 of them aren’t used in reference to
the Set-Apart Spirit. There’s more to say about the usage of ʋʆɸʐʅɲ/Spirit in Paul’s
writings, but that is saved for later. For the moment I want us to concentrate of the
usage of ɲɶɿʉʎ.
What is to be remembered is not only does Paul have a theological mind-set

regarding the Ekklesia member’s need to be set-apart; he even refers to them as the
ɲɶɿʉʎ, which means those who are set-apart (but usually translated as “saints” 240).
This is seen in Romans 1:7, where Paul has sent the letter “To all those in Rome who
are loved by God and designated as the set apart ones (ɲɶɿʉʎ).” Similar greetings
227
Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14, 21; 4:8, 25, 27, 30, 31; 5:3, 32; 6:5, 13; 7:33, 51, 55;
8:15, 17, 19; 9:13, 17, 31, 32, 41; 10:22, 38, 44, 45, 47; 11:15, 16, 24; 13:2, 4, 9, 52; 15:8, 28;
16:6; 19:2 (x2), 6; 20:23, 28; 21:11, 28; 26:10; 28:25
228
Revelation 3:7; 4:8 (x3); 5:8; 6:10; 8:3, 4; 11:2, 18; 13:7, 10; 14:10, 12; 16:6; 17:6; 18:20,
24; 19:8; 20:6, 9; 21:2, 10; 22:11, 19
229
Luke 1:15, 35 (x2), 41, 49, 67, 70, 72; 2:23, 25, 26; 3:16, 22; 4:1, 34; 9:26; 10:21; 11:13;
12:10, 12
230
Matt. 1:18, 20; 3:11; 4:5; 7:6; 12:32; 24:15; 27:52, 53; 28:19
231
1 Pet. 1:12, 15 (x2), 16 (x2); 2:5, 9; 3:5
232
Mark 1:8, 24; 3:29; 6:20; 8:38; 12:36; 13:11
233
2 Pet. 1:18, 21; 2:21; 3:2, 11
234
John 1:33; 6:69; 14:26; 17:11; 20:22
235
Jude 3, 14, 20 (x2)
236
1 John 2:20
237
Matt. 1:18, 20; 3:11; 12:32; 28:19; Mark 1:8; 3:29; 12:36; 13:11; Luke 1:15, 35, 41, 67;
2:25, 26; 3:16, 22; 4:1; 10:21; 11:13; 12:10, 12; John 1:33; 14:26; 20:22; Acts 1:2, 5, 8, 16; 2:4,
33, 38; 4:8, 25, 31; 5:3, 32; 6:5; 7:51, 55; 8:15, 17, 19; 9:17, 31; 10:38, 44, 45, 47; 11:15, 16,
24; 13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2 (x2), 19:6; 20:23, 28; 21:11; 28:25; 1 Pet. 1:12; 2 Pet.
1:21; Jude 20
238
Rom. 5:5; 9:1; 14:17; 15:13, 16; 1 Cor. 6:19; 12:3; 2 Cor. 6:6; 13:13; Eph. 1:13; 4:30; 1
Thess. 1:5, 6; 4:8; 2 Tim. 1:14; Titus 3:5; Heb. 2:4; 3:7; 6:4; 9:8; 10:15
239
Rom. 5:5; 9:1; 14:17; 15:13, 16; 1 Cor. 6:19; 12:3; 2 Cor. 6:6; 13:13; 1 Thess. 1:5, 6; 4:8;
240
Translating ɲɶɿʉʎ as “saint” or “saints” is fully religious in doctrine and most definitely
isn’t an accurate translation of the word.
can be seen in 1 Corinthians 1:2, 2 Corinthians 1:1c, Philippians 1:1b and Colossians
1:2.
Paul uses words that find their etymological basis in ɲɶɿʉʎ in his attributed
writings: ɲɶɿɲɺʘ/to set-apart; ɲɶɿɲʍʅʉʎ/sanctifying; ɲɶɿʘʍʐʆɻ/being set-apart; and
ɲɶɿʉʏɻʎ/set-apartness. ɲɶɿɲɺʘ is found in the undisputed, disputed, and rejected
sections of the attributed Pauline corpus 241; as is ɲɶɿɲʍʅʉʎ 242; ɲɶɿʘʍʐʆɻ is only
found in the undisputed section of the Pauline corpus 243, and ɲɶɿʉʏɻʎ is only found
in the undisputed and rejected sides of the attributed Pauline corpus 244.
A special mention concerning ɲɶɿʉʏɻʎ; even though the word appears in the
oldest known manuscript to contain 2 Corinthians (ो46), for some reason, the
committee of the Nestle-Aland 27th Edition of the Greek New Testament decided not
to keep this reading in 2 Corinthians 1:12. Bruce Metzger, in his A Textual
Commentary on the Greek New Testament, Second Edition gave their reasons for this
as follows:
It is difficult to decide between ଆɶɿʉʏɻʏɿ and ଆʋʄʉʏɻʏɿ, either of

which could be easily confused with the other (ȰȳȻɃɈȸɈȻ and
ȰɅȿɃɈȸɈȻ). Although the reading ଆɶɿʉʏɻʏɿ has strong and early
support (ो46 ʠ* A B C 33 1739 al), a majority of the Committee
favored the Western and Byzantine reading ଆʋʄʉʏɻʏɿ (ʠc D G 614 Byz
Lect itd, g, ar vg syrp, h goth) because (a) the context seems to require a
word meaning “simplicity” rather than “holiness”; (b) the word
ଆʋʄʉʏɻʎ occurs a number of times in 2 Cor (8.2; 9.11, 13; 11.3); and
(c) the word ଆɶɿʉʏɻʎ is never used elsewhere by Paul. The readings
ʋʌɲʉʏɻʏɿ (88 635) and ʍʄʋɳɶʖʆʉɿʎ (eth) are secondary variations that
presuppose ଆʋʄʉʏɻʏɿ. 245
24F
Even admitting admit that ɲɶɿʉʏɻʎ has “strong and early support”, because
ɲɶɿʉʏɻʎ isn’t found anywhere else in the attributed Pauline Corpus, they have
decided that it should be ɲʋʄʉʏɻʏɿ/honesty, a more common Pauline word.
241
Rom. 15:16; 1 Cor. 1:2; 6:11; 7:14 (x2); 1 Thess. 5:23; Eph. 5:26; 1 Tim 4:5; 2 Tim. 2:21;
Heb. 2:11 (x2); 9:13; 10:10, 14, 29; 13:12
242
Rom. 6:19, 22; 1 Cor. 1:30; 1 Thess. 4:3, 4, 7; 2 Thess. 2:13; 1 Tim 2:15; Heb. 12:14
243
Rom. 1:4; 2 Cor. 7:1; 1 Thess. 3:13
244
2 Cor. 1:12; Heb. 12:10
245
Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New
Testament, second edition a companion volume to the United Bible Societies' Greek New
Testament (4th rev. ed.) pp. 507
It appears to me that scholars have had to force Paul onto “Paul” himself.
Obviously other scribes have noticed that ɲɶɿʉʏɻʎ isn’t common to the Pauline
writings, and as done with Galatians, they’ve edited the text to conform it.
As far as I’m concerned, that ɲɶɿʉʏɻʎ is seen in the earliest Greek manuscripts
(ो , Codex Sinaiticus (ʠ)), and that scribes would have a tendency to edit
46
non-Pauline readings from Pauline texts, the evidence is more than conclusive that
2 Corinthians did indeed use ɲɶɿʉʏɻʎ and not ɲʋʄʉʏɻʏɿ.
This only furthers the point that in the writings attributed to Paul, they have
an overwhelming theological standing: the necessity for Yahushua’s followers to be
ɲɶɿʉʎ - set-apart. The authors of each letter made sure that their readers knew it.
Regarding this need to be ɲɶɿʉʎ, no other letter comes to pronouncing the need for
Yahushua’s followers to be so better than 1 Corinthians. One of the major themes of
the letter is that the Corinthian’s need to be different to the rest of the people
around them - set-apart if you will. Paul makes his case by using language, words
and terms seen throughout the LXX Translation of the books of Exodus, Leviticus,
Numbers and Deuteronomy, including the Prophet Ezekiel. It would’ve especially
made sense to one of the recipients of 1 Corinthians, a man named Crispus (1 Cor.
1:14), whom we learn from Acts 18:8 was the ruler of the Synagogue in Corinth 246.
As a synagogue ruler in a predominately Greek-Speaking city, he most definitely
would have used the LXX to preach to those who came to his Synagogue. Out of the
682 uses of ɲɶɿʉʎ in the LXX, Exodus uses ɲɶɿʉʎ sixty-six times 247, Leviticus one
hundred and twenty-three times 248, Numbers sixty-one times 249, Deuteronomy nine
times 250, and Ezekiel eighty-four times 251. This means that these five books use ɲɶɿʉʎ
246
Crispus, the ruler of the synagogue, trusted the Sovereign Master, together with his entire
household. And many of the Corinthians hearing Paul trusted and were immersed.
247
Ex. 3:5; 12:16(x2); 15:11, 13; 16:23; 19:6; 22:30; 23:22; 26:33(x3), 34(x2); 28:2, 3 (x2), 4,
29, 30, 35, 38 (x2), 43; 29:29, 30, 31, 33, 37 (x2); 30:10 (x2), 13, 24, 25 (x2), 29 (x2), 31, 32,
35, 36 (x2); 31:11, 14, 15; 35:2, 19, 21, 35; 36:1, 3, 4, 6, 8, 37; 38:25; 39:1 (x2), 3, 12, 18; 40:9,
10 (x2), 13
248
Lev. 2:3 (x2), 10 (x2); 4:6, 17; 5:15 (x2), 16; 6:9, 10 (x2), 18 (x2), 19, 20, 22 (x2), 23; 7:1
(x2), 6 (x3); 8:9, 31; 10:4, 10, 12 (x2), 13, 14, 17 (x3), 18 (x2); 11:44 (x2), 45 (x2); 12:4; 14:13
(x3); 16:2, 3, 4, 16, 17, 20, 23, 24, 27, 32, 33 (x2); 18:21; 19:2 (x2), 8, 24, 30; 20:3, 7 (x2), 26
(x2); 21:6 (x2), 7, 8 (x2), 12 (x2), 22 (x3), 23; 22:2 (x2), 3, 4, 6, 7, 10 (x2), 12, 14 (x2), 15, 16,
32; 23:2, 3, 4, 7, 8, 20, 21, 24, 27, 35, 36, 37; 24:9 (x3); 25:12; 26:2, 31; 27:3, 9, 10, 14, 21, 23,
25, 28 (x2), 30, 32, 33
249
Num. 3:28, 31, 32, 38, 47, 50; 4:4 (x2), 12, 15 (x3), 16, 19 (x2), 20; 6:5, 8, 20; 7:9, 13, 19,
25, 31, 37, 43, 49, 55, 61, 67, 73, 79, 85; 8:19; 10:21; 15:40; 16:3, 5, 7; 18:1, 3, 5, 9 (x2), 10
(x3), 16, 17, 19, 32; 19:20; 28:7, 18, 25, 26; 29:1, 7, 12; 31:6; 35:25
250
Deut. 7:6; 12:26; 14:2, 21; 23:15; 26:13, 15, 19; 28:9
251
Ezek. 5:11; 7:24; 8:6; 9:6; 10:6, 7; 20:39, 40; 21:7; 22:8, 26 (x2); 23:38, 39; 24:21; 25:3;
28:14; 36:20, 21, 22, 38; 37:26, 28; 39:7 (x3), 25; 41:4 (x2), 21 (x2), 23, 25; 42:13 (x6), 14 (x3),
343 times, comprising more than fifty percent of the uses of ɲɶɿʉʎ in the 66 books of
the Tanakh. Outside of these five books, the rest of the 61 books in the Tanakh only
use ɲɶɿʉʎ roughly 5.6 times a book.
Similarly with ɲɶɿɲɺʘ: of the 168 times ɲɶɿɲɺʘ occurs in the LXX, Exodus uses
it twenty-nine times 252, Leviticus thirty-four times 253, Numbers eighteen times 254,
Deuteronomy six times 255, and Ezekiel fifteen times 256. The total uses of ɲɶɿɲɺʘ in
these five books is 102 times out of 168 - that’s roughly sixty-one percent.
Leaving the sixty-six times that ɲɶɿɲɺʘ is used to be spread throughout the
remaining sixty-one books, ɲɶɿɲɺʘ is only used 1.1 times a book. For the remaining
words from the set-apart group: ɲɶɿɲʍʅʉʎ is used three times, Judges 17:3,
Amos 2:11, and Ezekiel 45:4. ɲɶɿʘʍʐʆɻ four times, and only in the Psalms 257.
ɲɶɿʉʏɻʎ isn’t found in the LXX.
It would be an understatement to say that the writings of Paul draw upon the
ɲɶɿʉʎ/set-apart language of the LXX. Except for Galatians that is, which has no such
theology contained within it, unlike the rest of the Pauline Corpus. Not only in the
undisputed section, but also in the disputed and rejected sections. Galatians, again,
stands thoroughly alone.
͹-Ȁ
Galatians has the Spirit mention a total of eighteen times 258 (4.5 times a
chapter from Chapter 3, as Chapters 1 and 2 don’t mention the Spirit). Romans has
the Spirit thirty-four times 259, and five of those thirty-four times the ʋʆɸʐʅɲ/Spirit is
qualified by the Greek ɲɶɿʉʎ 260. Of the thirty-four times that the Spirit is in Romans,
20; 43:7, 8, 12 (x2), 21; 44:1, 5, 7, 8, 9, 11, 13 (x3), 15, 16, 19, 23, 27; 45:1 (x2), 3 (x2), 4, 6, 7
(x2), 18; 46:19; 47:12; 48:8, 10 (x2), 12 (x2), 14, 18 (x2), 20, 21 (x2)
252
Exod. 13:2, 12; 19:14, 22, 23; 20:8, 11; 28:38, 41; 29:1, 21, 27, 33 (x2), 36 (x2), 37 (x2), 43,
44 (x2); 30:29 (x2), 30; 31:13; 40:8, 9, 10, 13
253
Lev. 6:11, 20; 8:11 (x3), 12, 15, 30; 10:3; 11:44; 16:4, 19; 20:3, 8; 21:8 (x2), 12, 15, 23;
22:2, 3, 9, 16, 32 (x2); 25:10, 11; 27:14, 15, 16, 17, 18, 19, 22
254
Num. 3:13; 5:9, 10; 6:11, 12; 7:1 (x2); 8:17; 16:16; 17:2, 3; 18:8, 9, 29; 20:12, 20:13; 27:14
(x2)
255
Deut. 5:12, 15; 15:19; 22:9; 32:51; 33:3
256
Ezek. 20:12, 20, 41; 28:22, 25; 36:23 (x2); 37:28; 38:16, 23; 39:27; 44:19, 24; 46:20; 48:11
257
Ps. 29:5; 95:6; 96:12; 144:5
258
Galatians 3:2, 3, 5, 14; 4:6, 29; 5:5, 16, 17 (x2), 18, 22, 25 (x2); 6:1, 8 (x2), 18
259
Rom. 1:4, 9; 2:29; 5:5; 7:6; 8:2, 4, 5 (x2), 6, 9 (x3), 10, 11 (x2), 13, 14, 15 (x2), 16 (x2), 23,
26 (x2), 27; 9:1; 11:8; 12:11; 14:17; 15:13, 16, 19, 30
260
Rom. 5:5; 9:1; 14:17; 15:13, 16
every 6.8 times ʋʆɸʐʅɲ/Spirit emerges, Paul refers to it as the Set-Apart Spirit, and
not just the Spirit. Furthermore, of the thirty-four occurrences of ʋʆɸʐʅɲ in Romans,
Paul refers to it as the ʋʆɸʐʅɲ Ⱥ๺ɉ๺/Spirit of God three times 261, therefore every 4.25
times ʋʆɸʐʅɲ is mentioned Paul doesn’t just call it the Spirit. Galatians on the other
hand only has the Spirit, and only once does the Author qualify the noun ʋʆɸʐʅɲ,
and there (4:6) it’s only a pronoun, ɲʐʏʉʎ meaning “his”. The translation of Galatians
4:6 is as follows: And because you are sons, God Himself has sent His (ɲʐʏʉʎ) Spirit
(ʏʉ ʋʆɸʐʅɲ) into our hearts, crying “Abba, Father”. Of the eighteen occurrences of
the ʋʆɸʐʅɲ in Galatians, it is qualified only once using a pronoun, which is very
unlike Paul’s word usage as seen in Romans, where the ʋʆɸʐʅɲ is qualified by nouns
and adjectives.
In the rest of the Pauline Corpus, 1 Corinthians contains the ʋʆɸʐʅɲ forty(!)
times 262, 2 Corinthians seventeen times 263, Philippians five times 264, and five times in
1 Thessalonians 265. 266 Of the forty occurrences of the ʋʆɸʐʅɲ in 1 Corinthians, Paul
refers to ʋʆɸʐʅɲ as the ɲɶɿʉʎ ʋʆɸʐʅɲ twice 267, and as ʋʆɸʐʅɲ Ⱥ๺ɉ๺ six times 268,
therefore qualifying the noun ʋʆɸʐʅɲ every five mentioning’s. In 2 Corinthians,
ʋʆɸʐʅɲ is referred to as ɲɶɿʉʎ ʋʆɸʐʅɲ and as ʋʆɸʐʅɲ Ⱥ๺ɉ๺ once each 269. Paul also
refers to ʋʆɸʐʅɲ as ʋʆɸʐʅɲ Ⱦ๺ɉ๺, the Spirit of Yahuweh twice 270. Of the seventeen
times ʋʆɸʐʅɲ is in 2 Corinthians, it is qualified every 4.25 times (the exact same ratio
as seen in Romans). Of the five times ʋʆɸʐʅɲ appears in Philippians (another letter
where ɲɶɿʉʎ doesn’t feature), Paul refers to the Spirit as ʋʆɸʐʅɲ ɍ๺Ɇ๺ɉ๺ Ȼ๺ȸ๺ɉ๺, the Spirit
of Messiah Yahushua once 271, therefore qualifying ʋʆɸʐʅɲ every five occurrences
(same as 1 Corinthians). Finally, of the five times ʋʆɸʐʅɲ appears in 1 Thessalonians,
261
Rom. 8:9, 14; 15:19
262
1 Cor. 2:4, 10 (x2), 11 (x2), 12 (x2), 13, 14; 3:16; 4:21; 5:3, 4, 5; 6:11, 17, 19; 7:34, 40; 12:3
(x2), 4, 7, 8 (x2), 9 (x2), 10, 11, 13 (x2); 14:2, 12, 14, 15 (x2), 16, 32, 45; 16:18
263
2 Cor. 1:22; 2:13; 3:3, 6 (x2), 8, 17 (x2), 18; 4:13; 5:5; 6:6; 7:1, 13; 11:4; 12:18; 13:13
264
Philipp. 1:19, 27; 2:1; 3:3; 4:23
265
1 Thess. 1:5, 6; 4:8; 5:19, 23
266
The earliest Greek manuscript to contain any portion of the letter to Philemon is ो87,
dated to have been written between 120-130CE. Later manuscripts include the Greek
ʋʆɸʐʅɲ in verse 25, but ो87 does not contain this noun here. As a result, later manuscripts
have altered Paul’s letter to Philemon, and so I have not included the usage of ʋʆɸʐʅɲ in
verse 25 in this discussion, as its attestation is spurious.
267
1 Cor. 6:19; 12:3
268
1 Cor. 2:11, 14; 3:16; 6:11; 7:40; 12:3
269
2 Cor. 6:6; 3:3 respectfully
270
2 Cor. 3:17, 18
271
Philipp. 1:19
Paul refers to ʋʆɸʐʅɲ as the ɲɶɿʉʎ ʋʆɸʐʅɲ three times 272, qualifying ʋʆɸʐʅɲ every
1.6 times it occurs.
Galatians is the lone wolf here. Not only does it have the highest ratio of
unqualified ʋʆɸʐʅɲ (eighteen), but it also mentions the ʋʆɸʐʅɲ considerably more
times in such a short amount of words compared to the rest of the letters (every
120.4 words). The closest undisputed letter to Galatians is 2 Corinthians, which
mentions the ʋʆɸʐʅɲ seventeen times, but as 2 Corinthians is 4,477 words long
(more than double the amount of words in Galatians), it only mentions the ʋʆɸʐʅɲ
every 263.4 words. For the remainder, Romans mentions ʋʆɸʐʅɲ every 209
words 273, 1 Corinthians every 170.75 words 274, Philippians every 325.8 words 275, and
1 Thessalonians every 296 words 276. The book that contains the most usages of the
ʋʆɸʐʅɲ, 1 Corinthians, is still beaten by Galatians, with Galatians talking of ʋʆɸʐʅɲ
more frequently than 1 Corinthians. Galatians therefore stands by itself, again, in the
entirety of the undisputed Pauline corpus.
Within the disputed and rejected Pauline corpus, ʋʆɸʐʅɲ appears only thirty-
eight times in all seven books (twenty-six times without Hebrews): three times in 2
Thessalonians 277; fourteen times in Ephesians 278; twice in Colossians 279; three times
in 1 Timothy 280; three times in 2 Timothy 281; once in Titus 282; and twelve times in
Hebrews 283. Ephesians sticks out like a sore thumb among the disputed Pauline
corpus, with ʋʆɸʐʅɲ arising more times than the rest of the disputed Pauline corpus
put together, and even more than Hebrews which has 2,530 more words than
Ephesians does (4,953 compared to 2,423). Out of the fourteen times that Ephesians
mentions ʋʆɸʐʅɲ it is qualified by ɲɶɿʉʎ twice 284, and one of those times the ʋʆɸʐʅɲ
is referred to as the ɲɶɿʉʎ ʋʆɸʐʅɲ Ⱥ๺ɉ๺, the Set-Apart Spirit of God 285. Ephesians
qualifies ʋʆɸʐʅɲ three times, though two are within the same occurrence. Ephesians
qualifies ʋʆɸʐʅɲ every seven times it occurs, talking of the ʋʆɸʐʅɲ every 173 words.
272
1 Thess. 1:5, 6; 4:8
273
Out of 7,111 words
274
Out of 6,830 words
275
Out of 1,629 words
276
Out of 1,481 words
277
2 Thess. 2:2, 8, 13
278
Eph. 1:13, 17; 2:2, 18, 22; 3:5, 16; 4:3, 4, 23, 30; 5:18; 6:17, 18
279
Col. 1:8; 2:5
280
1 Tim. 3:16; 4:1 (x2)
281
2 Tim. 1:7, 14; 4:22
282
Titus 3:5
283
Heb. 1:7, 14; 2:4; 3:7; 4:12; 6:4; 9:8, 14; 10:15, 29; 12:9, 23
284
Eph. 1:13; 4:30
285
Eph. 4:30
Colossians doesn’t ever qualify the ʋʆɸʐʅɲ, but ʋʆɸʐʅɲ exhibits only twice in the
letter, making an appearance every 791 words 286. 2 Thessalonians also doesn’t
qualify the ʋʆɸʐʅɲ, but it’s only there three times, materialising every 274 words 287.
The same is true for 1 Timothy, which mentions ʋʆɸʐʅɲ three times, displaying itself
every 530 words 288. 2 Timothy has ʋʆɸʐʅɲ three times, but in 1:7, 2 Timothy
qualifies it with ɲɶɿʉʎ. Therefore ʋʆɸʐʅɲ appears in 2 Timothy every 412.6 words 289,
being qualified every three occurrences. Finally in Titus, though ʋʆɸʐʅɲ appears
once, it is qualified by ɲɶɿʉʎ, with ʋʆɸʐʅɲ being exhibited every 659 words 290.
Moving onto Hebrews, ʋʆɸʐʅɲ evinces twelve times, and out of those twelve
times it is qualified by ɲɶɿʉʎ five times 291, therefore being qualified every 2.4 times.
ʋʆɸʐʅɲ itself is referred to every 412.75 words in Hebrews 292.
Galatians is once more the isolated letter, exclusively being the one attributed
to Paul that has more than five occurrences of ʋʆɸʐʅɲ to not contain an adjective or
noun modifier for it, which is completely unlike Paul. Every writer has certain things
that identify themselves. In this case, Paul’s identifier was that the more times he
talks of the Set-Apart Spirit of Yahuweh in a letter (even in one that contained a
mere 659 words 293), Paul made sure that the ʋʆɸʐʅɲ had an established modifier,
something that Galatians has absent. The letter contains many things that are unlike
Paul, one truly has to wonder how it was singled out to be the penultimate Pauline
letter. Even those writings that are rejected as being by Paul have done a better job
at forging (if they are indeed forgeries) numerous “Paulisms”, especially picking up
that they need to qualify Paul’s usage of ʋʆɸʐʅɲ the more times they have it.
Whoever authored Galatians doesn’t appear to have known Paul’s usual markers.
ͺ-Ȁ

Another theme found in the Pauline corpus which doesn’t feature in Galatians
is peoples “free will” or “authority”, the usual rendering of the Greek noun ɸʇʉʐʍɿɲ,
or of its verb counter-part ɸʇʉʐʍɿɲɺʘ. The noun ɸʇʉʐʍɿɲ is found throughout the
286
Out of 1582 words
287
Out of 823 words
288
Out of 1,591 words
289
Out of 1,238 words
290
Out of 659 words
291
Heb. 2:3; 3:7; 6:4; 9:8; 10:15
292
Out of 4,953 words
293
The Letter to Titus
Point 5: Differing Theologies Part 4 - The Exousia/Free Will Word Group 62
Pauline corpus, in the undisputed 294, disputed 295, and rejected sections 296. The verb
ɸʇʉʐʍɿɲɺʘ is only found four times in the N.T., appearing three times in
1 Corinthians 297. A derivative of the verb ɸʇʉʐʍɿɲɺʘ is the verb ʃɲʏɸʇʉʐʍɿɲɺʘ, but
this is only seen in Matthew 298 and Mark 299. Furthermore, the noun ɸʇʉʐʍɿɲ finds its
own basis in the verb ɸʇɸʍʏɿʆ, meaning “to be able to do something”. ɸʇɸʍʏɿʆ is
mainly found in Matthew, Mark, Luke, John and Acts 300. It is observed in 1 and
2 Corinthians 301 as well.
The Corinthian letters have the most emphasis on ɸʇʉʐʍɿɲ/free will, but
ɸʇʉʐʍɿɲ itself is evenly spread between the undisputed corpus (Romans,
1 and 2 Corinthians) and the disputed corpus (Ephesians, Colossians, 2 Thessalonians
and Titus), with a brief representation in Hebrews (13:10). ɸʇʉʐʍɿɲ is used most in
the undisputed corpus (seventeen times) compared to the disputed corpus (ten
times), as well as the rejected Hebrews (see above).
What is interesting though is whilst ɸʇʉʐʍɿɲ isn’t found in all the attributed
Pauline literature (Galatians, Philippians, 1 Thessalonians, 1 & 2 Timothy, and
Philemon), that the word-group is missing from Galatians is even more striking,
especially as F. C. Baur considered Galatians, Romans, and 1 & 2 Corinthians to be
what he referred to as the Hauptbriefe, which means ‘The Ultimate Letters’ - the
letters which F. C. Baur considered to be the only genuine Pauline letters. How can
ɸʇʉʐʍɿɲ be omitted from this Hauptbriefe? Reading Galatians, one wonders why
Paul would omit his favourite word to refer to someone’s “authority” or “free will”,
as the author of Galatians was attempting to clarify that Paul’s “authority” as a
Delegate came from God. What better word could he have chosen to use?
Moreover, one of Galatians’ main theological points is that the Torah has no
authority over us, meaning we don’t have to even listen to what is said within it. Yet
Paul, it’s supposed author, doesn’t appear to know that he himself uses the word
ɸʇʉʐʍɿɲ to refer to something’s authority! In one of F.C. Baur’s Hauptbriefe we are
led to believe that Paul doesn’t know his own vocabulary.
294
Rom. 9:21; 13:1 (x2), 2, 3; 1 Cor. 7:37; 8:9; 9:4, 5, 6, 12 (x2), 18;11:10; 15:24; 2 Cor. 10:8;
13:10
295
Eph 1:21; 2:2; 3:10; 6:12; Col. 1:13, 16; 2:10, 25; 2 Thess. 3:9; Titus 3:1
296
Heb. 13:10
297
1 Cor. 6:12; 7:4 (x2). The final place of ɸʇʉʐʍɿɲɺʘ is in Luke 22:25
298
Matthew 20:25
299
Mark 10:42
300
9 times in Matthew (12:2, 4, 10, 12; 14:4; 19:3; 20:15; 22:17; 27:6), 6 times in Mark (2:24,
26; 3:4; 6:18; 10:2; 12:14), 5 times in Luke (6:2, 4, 9; 14:3; 20:22), twice in John (5:10; 18:31),
and 4 times in Acts (2:29; 16:21; 21:37; 22:25)
301
1 Cor. 6:12; 10:23; 2 Cor. 12:4
Point 5: Part 5 - The Sozo/Deliverance Word Group 63
ͻ-Ȁ

An even more astounding collection that is found in the rest of the Pauline
corpus (especially in the Hauptbriefe), but of which there is not a single hint of in
Galatians is the four Greek words used to refer to salvation, the deliverance from sin
and from this world of evil: the verb ʍʘɺʘ/to deliver; the masculine noun
ʍʘʏɻʌ/deliverer; the feminine noun ʍʘʏɻʌɿɲ/deliverance; and the adjective
ʍʘʏɻʌɿʉʎ/bringing deliverance.
Collectively, this group of words is seen 178 times in the N.T. ʍʘɺʘ is seen 105
times, ʍʘʏɻʌ twenty-four times, ʍʘʏɻʌɿɲ forty-five times, and ʍʘʏɻʌɿʉʎ is seen five
times.
In Matthew, the only word from this group he ever uses is the verb ʍʘɺʘ,
which appears fifteen times 302. Mark also only uses the verb ʍʘɺʘ from this word
group, which appears fourteen times 303. Luke uses all four words in this word group,
and so does Acts, therefore bringing the total number of times we see this word
group in Luke’s writings to forty-seven (twenty-five in Luke 304, and twenty-two in
Acts 305). John uses the word group too, but never the adjective, bringing the
collective total to twelve (eight in John’s eyewitness account 306, only the masculine
noun ʍʘʏɻʌ in 1 John 307, only the feminine noun in Revelation which appears three
times 308, and 2 and 3rd John don’t use any of the words). James/Ya’qob only uses the
verb ʍʘɺʘ from this word group, but he uses it five times 309. Jude uses all of them
except the adjective, with ʍʘɺʘ twice 310 and the masculine 311 and feminine 312 nouns
once each (four in total). Peter uses ʍʘɺʘ 313 and ʍʘʏɻʌɿɲ in 1 Peter 314, and uses the
302
Matt. 1:21; 8:25; 9:21, 22 (x2); 10:22; 14:30; 16:25; 19:25; 24:13, 22; 27:40, 42 (x2), 49
303
Mark 3:4; 5:23, 28, 34; 6:56; 8:35 (x2); 10:26, 52; 13:13, 20; 15:30, 31 (x2)
304
ʍʘɺʘ - Luke 6:9; 7:50; 8:12, 36, 48, 50; 9:24 (x2); 13:23; 17:19; 18:26, 42; 19:10; 23:35
(x2) , 37, 39. ʍʘʏɻʌ - Luke 1:47; 2:11.ʍʘʏɻʌɿɲ - Luke 1:69, 71, 77; 19:9. ʍʘʏɻʌɿʉʎ - Luke 2:30;
3:6
305
ʍʘɺʘ - Acts 2:21, 40, 47; 4:9, 12; 11:14; 14:9; 15:1, 11; 16:30, 31; 27:20, 31. ʍʘʏɻʌ - Acts
5:31; 13:23. ʍʘʏɻʌɿɲ - Acts 4:12; 7:25; 13:26, 47; 16:17; 27:34. ʍʘʏɻʌɿʉʎ - Acts 28:28
306
ʍʘɺʘ - John 3:17; 5:34; 10:9; 11:12; 12:27, 47. ʍʘʏɻʌ - John 4:42. ʍʘʏɻʌɿɲ - John 4:22
307
1 John 4:14
308
Revelation 7:10; 12:10; 19:1
309
James/Ya’qob 1:21; 2:14; 4:12; 5:15, 20
310
Jude 5, 23
311
Jude 25
312
Jude 3
313
1 Peter 3:21; 4:18
314
1 Peter 1:5; 1:9; 1:10; 2:2
masculine and feminine nouns in 2 Peter 315, a combined total of twelve times, six
times in both 1 and 2 Peter.
This then brings us to the Pauline corpus. Those who can do mathematics
quickly in their heads will have realised that out of the 178 occurrences of this word
group in the N.T., I have currently pointed out 108 occurrences already, which leaves
seventy more to be found in the Pauline Corpus. In the undisputed section, Romans
uses ʍʘɺʘ eight times 316, and ʍʘʏɻʌɿɲ five times 317, bringing the assembled sum to
thirteen; 1 Corinthians only uses ʍʘɺʘ a total of nine times 318; 2 Corinthians
employs ʍʘɺʘ once 319 and ʍʘʏɻʌɿɲ four times 320, a total sum of five; 1
Thessalonians has ʍʘɺʘ once 321 and ʍʘʏɻʌɿɲ twice 322, accumulating at three times;
Philippians uses ʍʘʏɻʌ once 323, and ʍʘʏɻʌɿɲ three times 324, being four altogether.
Philemon, like Galatians doesn’t use any of the words either, but as Philemon is only
333 words long, and is a personal letter to a man about a slave, it has no bearing on
our discussion here. In the undisputed section then, Paul uses this word group a
grand total of thirty-four times, but never the adjective. Comparing Galatians to the
rest of Baur’s Hauptbriefe, we see that Galatians is severely lacking compared to
those three letters, which use this word group twenty-seven out of the thirty-four
uses seen altogether.
Moving onto the disputed section, we see that Colossians doesn’t use the
word group whatsoever. 2 Thessalonians has ʍʘɺʘ 325 once and ʍʘʏɻʌɿɲ once 326, so
twice altogether. Ephesians actually employs all four of the words seen in this word
group, once each 327 except for ʍʘɺʘ, which is used twice in the letter 328, bringing
the total to five times. 1 Timothy uses ʍʘɺʘ four times 329 and ʍʘʏɻʌ three times 330,
coming to seven occurrences of this word group in 1 Timothy. 2 Timothy mentions
315
ʍʘʏɻʌ - 2 Peter 1:1, 11; 2:20; 3:2, 18. ʍʘʏɻʌɿɲ - 2 Peter 3:15
316
Romans 5:9, 10; 8:24; 9:27; 10:9, 13; 11:14, 26
317
Romans 1:16; 10:1, 10; 11:11; 13:11
318
1 Corinthians 1:18, 21; 3:15; 5:5; 7:16 (x2); 9:22; 10:33; 15:2
319
2 Corinthians 2:15
320
2 Corinthians 1:6; 6:2 (x2); 7:10
321
1st Thessalonians 2:16
322
1st Thessalonians 5:8, 9
323
Philippians 3:20
324
Philippians 1:19, 28; 2:12
325
2nd Thessalonians 2:10
326
2nd Thessalonians 2:13
327
ʍʘʏɻʌ - Eph. 5:23. ʍʘʏɻʌɿɲ - Eph. 1:13. ʍʘʏɻʌɿʉʎ - Eph. 6:17
328
Eph. 2:5, 8
329
1 Tim. 1:15; 2:4, 15; 4:16
330
1 Tim. 1:1; 2:3; 4:10
ʍʘɺʘ twice 331, ʍʘʏɻʌ once 332, and ʍʘʏɻʌɿɲ twice 333, which is five appearances
altogether. Finally we come to Titus where we see ʍʘɺʘ 334 once, ʍʘʏɻʌ 335 six times,
and our fifth and final occurrence of the adjective ʍʘʏɻʌɿʉʎ 336, bringing the total to
eight times. Statistically, the disputed section is very interesting, especially Titus,
which exhibits at least one word from this group every 82.4 words 337. In the
disputed section, the next book that comes close to Titus is 1 Timothy which refers
to deliverance and salvation every 227.29 words. Percentage wise, Titus refers to
deliverance, salvation and to Yahushua as the Saviour every 12.5% of the time; and
1 Timothy refers to the same thing 14.29% of the time.
However, if we compared word frequency to the amount of words in total,

contrasting the disputed section to the undisputed section, we see that Titus is still
lagging behind both Romans and 1 Corinthians, for as Romans refers to deliverance
and salvation every 547 words 338, percentage wise that’s every 7.69%. 1 Corinthians
is a similar affair, for though it refers to deliverance and salvation every 758
words 339, percentage wise that’s 11.11% of the time.
All of this fails in comparison to Luke and Acts, the former of which mentions
deliverance and salvation every 4% of the time, and the latter which mentions
deliverance and salvation every 4.55% of the time! What is interesting about the
uses of this word group in Acts is that out of the twenty-two times the words are
used, seven of those times the words are found on the lips of Paul - each of the four
found in the word group 340.
The final letter we haven’t looked at is Hebrews. Hebrews has both ʍʘɺʘ and
ʍʘʏɻʌɿɲ, the former is seen twice in Hebrews 341, and the latter is seen seven
times 342, bringing the total number of times to nine, which is roughly every 550.33
331
2 Tim. 1:9; 4:18
332
2 Tim. 1:10
333
2 Tim. 2:10; 3:15
334
Titus 3:5
335
Titus 1:3, 4; 2:10, 13; 3:4, 6
336
Titus 2:11
337
Out of 659 words
338
Out of 7,111 words
339
Out of 6,830 words
340
Acts 13:23, 26, 47; 16:31; 27:31, 34; 28:28
341
Heb. 5:7; 7:25
342
Heb. 1:14; 2:3, 10; 5:9; 6:9; 9:28; 11:7
words 343, and percentage wise that is 11.11% of the time, the exact same
percentage as 1 Corinthians 344.
As observed, of the letters that have at least 1,000 words in them (bar
Colossians), there is at least a mention of something to do with salvation
somewhere, except for one letter in the undisputed section - Galatians. This is even
more telling when juxtaposing Galatians to the rest of the Hauptbriefe, in that it is
completely unlike them, certainly when it comes to deliverance and salvation. You
may point out that Galatians has something at least to do with being rescued, for in
Galatians 1:4 it uses the verb ɸʇɲɿʌɸʘ/to rescue. However, as pointed out on earlier,
Paul doesn’t ever use the verb ɸʇɲɿʌɸʘ in any of his other letters, so not only is this
a non-Pauline word, it actually furthers my general thesis - someone else has written
Galatians. If Paul had written Galatians, we should actually see the verb ʍʘɺʘ in
Galatians 1:4 - not the non-Pauline verb ɸʇɲɿʌɸʘ.
There are quite a few other words that aren’t represented in Galatians but are
found in other sections of Pauline Literature. The following ones are a few I’d like to
talk about: ɽɲʆɲʏʉʎ/death and separation; ʖɲɿʌʘ/to express joy;
ɽʄɿʗɿʎ/persecution; ɶʆʘʍɿʎ/knowledge; and ʃɲʃʉʎ/intellectual errancy. 345
First Word: ɽɲʆɲʏʉʎ/death
We find this word used 120 times in the N.T.: seven times in Matthew 346; six
times in Mark 347; seven times in Luke 348; eight times in John 349; eight times in Acts 350
twice in James 351; six times in 1 John 352; nineteen times in Revelation 353; and the
remaining fifty-seven times in Paul’s attributed writings (forty-seven excluding
Hebrews). Therefore the attributed Pauline writings account for 47.5% of the total
number that ɽɲʆɲʏʉʎ appears in the N.T. (although that drops to 39.2% if Hebrews
is removed). That’s quite a significant margin (John’s writings come close though -
33/120 = 27.5%). The letter with the highest account of ɽɲʆɲʏʉʎ is Romans, with
343
Out of 4,953 words
344
All statistics for this section can be found in Appendix B
345
The amount of words is subject to change
346
Matt. 4:16; 10:21; 15:4; 16:28; 20:18; 26:38, 66
347
Mark 7:10; 9:1; 10:33; 13:12; 14:34, 64
348
Luke 1:79; 2:26; 9:27; 22:33; 23:15, 22; 24:20
349
John 5:24; 8:51, 52; 11:4, 13; 12:33; 18:32; 21:19
350
Acts 2:24; 13:28; 22:4; 23:29; 25:11, 25; 26:31; 28:18
351
James 1:15; 5:20
352
1 John 3:14 (x2); 5:16 (x3), 17
353
Rev 1:18; 2:10, 11, 23; 6:8 (x2); 9:6 (x2); 12:11; 13:3 (x2), 13:12; 18:8; 20:6, 20:13, 14 (x2);
21:4, 8
Point 5: Differing Theologies Extra - Thanatos/Death 67
22/120 instances in the letter alone (18.3%) 354. That therefore means that out of
7,111 words, Romans uses ɽɲʆɲʏʉʎ every 323.23 words (roughly 1.375 times a
chapter). However, there is still a book that uses ɽɲʆɲʏʉʎ more often than Romans -
Philippians, which out of 1,629 words has ɽɲʆɲʏʉʎ every 271.5 words (roughly 1.5
times a chapter) 355. The third book with the highest usage of ɽɲʆɲʏʉʎ is Hebrews,
using the word ten times in summation 356, an average of 0.769 times a chapter,
manifesting every 495.3 words. 2 Corinthians is next with nine times in total 357, an
average of 0.692 times a chapter, appearing every 497.44 words. 1 Corinthians uses
ɽɲʆɲʏʉʎ eight times 358, being exhibited 0.5 times a chapter, presenting every 853.75
words. The remaining books that use ɽɲʆɲʏʉʎ are both Colossians and 2 Timothy,
which only have ɽɲʆɲʏʉʎ once in each book 359.
Why am I picking up on this, especially as ɽɲʆɲʏʉʎ doesn’t appear in every

attributed Pauline book? The main reason is that out of the fifty-seven times that
ɽɲʆɲʏʉʎ appears in the attributed Pauline literature, three out of the four books of
F.C. Baur’s Hauptbriefe account for 39 of those instances, roughly 68.42% (or 82.98%
if we exclude Hebrews(!)). What’s interesting is that Philippians has such a high
ratio, though it merely has 1,629 words in the letter! It appears that for the Pauline
literature, those letters which have more than 1,500 words should have at least one
instance of ɽɲʆɲʏʉʎ (undisputed corpus especially), in particular as Paul is the
person who has the word the most. However, neither Galatians nor Ephesians has a
single mention of ɽɲʆɲʏʉʎ, despite the fact that both are over 2,000 words!
Galatians is having less things in common with Baur’s Hauptbriefe the further we
look at the supposed “indubitably Pauline” letter. The noun ɽɲʆɲʏʉʎ is very much a
big deal for Paul, especially when talking of the Messiah’s ɽɲʆɲʏʉʎ, and how
significant the Messiah’s ɽɲʆɲʏʉʎ is for us (see Romans 6:1-11). Galatians does
actually speak of the Messiah’s “death” per-se, but the Author only ever uses the
Greek verb ɲʋʉɽʆɻʍʃʘ which as a verb means “to die”, and is usually used more in
reference to the death and decay of the mortal body of flesh - ɽɲʆɲʏʉʎ is more
significant in that it is about the separation of the soul from the body, something
that happens after the fleshy body has died. ɲʋʉɽʆɻʍʃʘ is actually used less in
354
Rom. 1:32; 5:10, 12 (x2), 14, 17, 21; 6:3, 4, 5, 9, 16, 21, 23; 7:5, 10, 13 (x2), 24; 8:2, 6, 38
355
Phil. 1:20; 2:8 (x2), 27, 30; 3:10
356
Heb. 2:9 (x2), 14 (x2), 15; 5:7; 7:23; 9:15, 16; 11:5
357
2 Cor. 1:9, 10; 2:16(x2); 3:7; 4:11, 12; 7:10; 11:23
358
1 Cor. 3:22; 11:26; 15:21, 26, 54, 55 (x2), 56
359
Col. 1:22; 2 Tim 1:10
Point 5 Differing Theologies Extra: Thanatos/Death 68
Paul’s attributed writings than ɽɲʆɲʏʉʎ is, even if we included Hebrews among the
list 360.
Second Word: ʖɲɿʌʘ/to express joy
This Greek verb is found seventy-four times in the N.T. writings: six times in
Matthew 361; twice in Mark 362; twelve times in Luke 363; nine times in John 364; seven
times in Acts 365; once in James 366; twice in 1 Peter 367; three times in 2 John 368; once
in 3 John 369; twice in Revelation 370; and therefore the remaining twenty-nine times
ʖɲɿʌʘ is in the Pauline Corpus. Accordingly ʖɲɿʌʘ is accounted for here roughly
39.2% of the total number of times the word appears in the N.T. Next is Luke’s
literature (Luke & Acts) which has ʖɲɿʌʘ 19/74, which is roughly 25.68%; John’s
literature follows on with 15/74 which is 20.27%; then Matt with 6/74 = 8.11%; then
Peter and Mark with 2/74 each = 2.70%; and finally is James with 1/74 = 1.351%.
The usage of ʖɲɿʌʘ in the Pauline Corpus therefore dwarfs all the other
authors, so to say it’s a “favourite” of his would be an understatement. However,
the application of ʖɲɿʌʘ within the attributed Pauline literature is more significant,
in that though it appears twenty-nine times, its place of operation is completely
within the undisputed side of the attributed Pauline corpus bar one book in the
disputed side, Colossians 371, where it appears twice.
ʖɲɿʌʘ therefore arises only in the books of Romans 372, 1 373 & 2 Corinthians,
Philippians and 1 Thessalonians 374. One may be quick to point out that Paul probably
360
Rom 5:6, 7, 8, 15; 6:2, 7, 8, 9, 10; 7:2, 3, 6, 10; 8:13,34; 14:7, 8, 9, 15; 1 Cor 8:11; 9:15;
15:3, 22, 31, 32, 36; 2 Cor 5:14, 15; 6:9; Gal 2:19, 21; Phil 1:21; Col 2:20; 3:3; 1 Thess 4:14;
5:10; Heb 7:8; 9:27; 10:28; 11:4, 13, 21, 37 - Total (inc. Heb.) 43; Total (exl. Heb) 36
361
Matt. 2:10; 5:12; 18:13; 26:49; 27:29; 28:9
362
Mark 14:11; 15:18
363
Luke 1:14, 28; 6:23; 10:20 (x2); 13:17; 15:5, 32; 19:6, 37; 22:5; 23:8. (On a per-book basis,
Luke uses ʖɲɿʌʘ more than any other book/letter - but then, it is 19,482 words long)
364
John 3:29; 4:36; 8:56; 11:15; 14:28; 16:20, 22; 19:3; 20:20
365
Acts 5:41; 8:39; 11:23; 13:48; 15:23, 31; 23:26
366
James 1:1
367
1 Peter 4:13 (x2)
368
2 John 4, 10, 11
369
3 John 3
370
Rev. 11:10; Rev 19:7
371
Col. 1:24; 2:5
372
Rom. 12:12, 15 (x2); 16:19
373
1 Cor. 7:30 (x2); 13:6; 16:17
374
1 Thess. 3:9; 5:16
Point 5: Differing Theologies Extra - Chairo/To Express Joy 69
didn’t have time to ʖɲɿʌʘ/rejoice when he wrote Galatians, but in 2 Corinthians,

Paul is just as distraught with the Corinthians as the Author of Galatians presumes to
be with the Galatians, yet 2 Corinthians has the second highest ʖɲɿʌʘ employment
in the attributed Pauline corpus! So, attempting to say that Paul didn’t have time to
ʖɲɿʌʘ/rejoice would be contradictory to what we see in other not-so-pleasant
letters. With 2 Corinthians as the second highest, it is only beaten by one more
instance of ʖɲɿʌʘ in Philippians, which uses ʖɲɿʌʘ nine times 375 contrasted to 2
Corinthians’ eight occurrences 376, which isn’t all that surprising as Philippians has
been referred to as “Paul’s most joyous” letter 377. Nevertheless, the fact that
2 Corinthians is only just beaten by Philippians is very interesting, due to the
distraught nature of 2 Corinthians. For Paul to find so many times to ʖɲɿʌʘ is
incredible.
Once again Galatians shows it is out of sorts with F.C. Baur’s Hauptbriefe, for
the rest of the Hauptbriefe use ʖɲɿʌʘ, and so does 1 Thessalonians in the
undisputed side of the Pauline Corpus. The only other letter in the undisputed
section that doesn’t utilise the Greek verb ʖɲɿʌʘ is Philemon, but as Philemon is
only 333 words long, that’s quite understandable. Galatians on the other hand is
more than six times the size of Philemon, so one would expect at least one instance
of ʖɲɿʌʘ somewhere. We are however lacking such a mention.
Third Word: ɽʄɿʗɿʎ/persecution
We come upon this word forty-five times in the N.T. Writings: four times in
Matthew 378; three times in Mark 379; twice in John 380; five times in Acts 381; once in
James 382; five times in Revelation 383; and the remaining twenty-five times in the
attributed Pauline Corpus. Again, Paul’s writings use the word most of all, being
roughly 55.6% of the total occurrences of ɽʄɿʗɿʎ in the N.T. I am extremely surprised
that Luke doesn’t have a single mention of ɽʄɿʗɿʎ - up until now, each word we’ve
looked at in Paul’s attributed writings has appeared in Luke as well. ɽʄɿʗɿʎ does
appear in Acts however, but only one of the five times it emerges is the word being
specifically mentioned by Luke (Acts 11:19), the other four are on the lips of two
375
Phil. 1:18 (x2); 2:17, 18, 28; 3:1; 4:4 (x2), 10
376
2 Cor. 2:3; 6:10; 7:7, 9, 13, 16; 13:9, 11
377
http://www.oocities.org/athens/academy/7981/Philippians.pdf pp. 1
378
Matt. 13:21; 24:9, 21, 29
379
Mark 4:17; 13:19, 24
380
John 16:21, 33
381
Acts 7:10, 11; 11:19; 14:22; 20:23
382
James 1:27
383
Rev. 1:9; 2:9, 10, 22; 7:14
Point 5: Differing Theologies Extra - Thlipsis/Persecution 70
other people: the Hellenistic Yahuwdean, Stephanos (Acts 7:10, 11), and Paul
himself (Acts 14:22; 20:23) - so ɽʄɿʗɿʎ certainly isn’t a popular word for Luke
(though he certainly has Paul using it).
Looking at ɽʄɿʗɿʎ in the Pauline literature, we encounter it mostly in the

undisputed side, with it being uncovered five times in Romans 384; once in 1
Corinthians 385; nine times in 2 Corinthians 386; twice in Philippians 387; and three times
in 1 Thessalonians 388. In the disputed section, we unearth ɽʄɿʗɿʎ once in
Colossians 389 and Ephesians 390, and twice in 2 Thessalonians 391. In Hebrews, we only
identify ɽʄɿʗɿʎ once 392. In now expected repetition, we don’t find it in Galatians.
Instead we find a non-Pauline word - ʋʉʌɽɸʘ/to ravage, destroy 393 - when we
should actually find the verb form of ɽʄɿʗɿʎ - ɽʄɿɴʘ/to afflict, persecute - a verb
seen ten times in the N.T., eight 394 of those ten times 395 being found in the Pauline
literature (80% of the time). But the Author of Galatians has chosen to use a word
not seen in any other letter attributed to Paul, contradicting F.C. Baur’s Hauptbriefe.
There is also another more common word that Paul uses to mean “destroy”, and
that is the Greek verb ɲʋʉʄʄʐʅɿ/to destroy, which is found twelve times in the
Pauline writings, and mostly in the undisputed side of the corpus. With so many
other Pauline words the Author of Galatians could have selected, he opted to go
with a word that isn’t found anywhere else in Paul’s attributed literature, and uses it
twice 396!
Fourth Word: ɶʆʘʍɿʎ/knowledge
ɶʆʘʍɿʎ - is found twenty-nine times in the N.T., and only three authors ever
use it: Luke, Paul, and Peter. Luke employs it twice and only in his eyewitness
account of Yahushua: once on the lips of Zechariah, the father of John the Baptist, as
384
Rom. 2:9; 5:3 (x2); 8:35; 12:12
385
1 Cor. 7:28
386
2 Cor. 1:4 (x2), 8; 2:4; 4:17; 6:4; 7:4; 8:2, 13
387
Phil. 1:17; 4:14
388
1 Thess. 1:6; 3:3, 7
389
Col. 1:24
390
Eph. 3:13
391
2 Thess. 1:4, 6
392
Heb. 10:33
393
Acts 9:21; Gal. 1:13, 23
394
2 Cor. 1:6; 4:8; 7:5; 1 Thess. 3:4; 2 Thess. 1:6, 7; 1 Tim. 5:10; Heb. 11:37
395
Above note’s verse list plus Matt 7:14; Mark 3:9
396
Gal. 1:13, 23
Point 5: Differing Theologies Extra - Gnosis/Knowledge 71
he is prophesying 397; and the second time it is on the lips of Yahushua Himself 398.
Peter uses it four times, once in 1 Peter 399, and three times in 2 Peter 400. Of the
twenty-nine times ɶʆʘʍɿʎ is used in the N.T., the attributed Pauline literature uses it
twenty-three times, which is roughly 79.3%.
Looking at the application of ɶʆʘʍɿʎ in the Pauline literature, we find that it is

found in seven of the letters: Romans 401; 1 Corinthians 402; 2 Corinthians 403;
Ephesians 404; Philippians 405; Colossians 406; and 1 Timothy 407. Again the word is seen
in three of the four letters of F.C. Baur’s Hauptbriefe (as with the previous three
words), as well as in Philippians (as also seen with the previous three words) in the
undisputed side of the Pauline corpus, as well as in three other letters from the
disputed side, including even Ephesians. Knowledge/ɶʆʘʍɿʎ for Paul was quite
important, especially making sure you didn’t abuse your ɶʆʘʍɿʎ and use it to cause a
fellow brother to stumble (refer to the two Corinthian letters, which contain the
highest count of ɶʆʘʍɿʎ within them). Using ɶʆʘʍɿʎ as Paul does, it would definitely
have been one of his favourites to use when talking to the Galatians about other
persons ɶʆʘʍɿʎ/knowledge of the Torah. Ironically, the Author of Galatians didn’t
appear to have knowledge of ɶʆʘʍɿʎ.
Fifth Word: ʃɲʃʉʎ/intellectual errancy
ʃɲʃʉʎ is grossly misrepresented nearly every time it appears in the N.T.

According to Strong’s Exhaustive Concordance of the King James Version Bible, the
KJV has ʃɲʃʉʎ in the following ways: evil - forty times; evil things - three times;
harm - twice; that which is evil (in conjunction with the definite article ʉ) - twice;
397
Luke 1:77
398
Luke 11:52
399
1 Pet. 3:7
400
2 Pet. 1:5, 6; 3:18
401
Rom. 2:20; 11:33; 15:14
402
1 Cor. 1:5; 8:1 (x2), 7, 10, 11; 12:8; 13:2, 8; 14:6
403
2 Cor. 2:14; 4:6; 6:6; 8:7; 10:5; 11:6
404
Eph. 3:19
405
Phil. 3:8
406
Col. 2:3
407
1 Tim. 6:20
Point 5: Differing Theologies Extra - Kakos/Intellectual Errancy 72
wicked - once; ill - once; bad - once; and noisome - once 408. Whilst these do translate
ʃɲʃʉʎ correctly, they just miss the main nuance of ʃɲʃʉʎ. Not only that, there is
another Greek word that the KJV has almost exactly the same way - ʋʉʆɻʌʉʎ - which
is in the KJV as evil - fifty-two times; wicked - eleven times; wicked one - six times;
bad - once; grievous - once; malicious - once; wickedness - once; evils - once;
harm - once; and lewd - once. Greek, unlike English, doesn’t have many synonymous
words, so for the KJV to have ʃɲʃʉʎ and ʋʉʆɻʌʉʎ both mean evil more often than
not doesn’t properly highlight the two words and their differences. ʋʉʆɻʌʉʎ is
primarily concerned with people’s actions, i.e., physical ʋʉʆɻʌʉʎ, or evil, harmful or
destructive works and deeds that people do to other things, and even to themselves.
ʃɲʃʉʎ on the other hand is far more concerned with people’s thoughts rather than
their deeds or actions. People have ʃɲʃʉʎ thoughts, ideas and perceptions, which
are far more damaging than ʋʉʆɻʌʉʎ actions. ʋʉʆɻʌʉʎ works and deeds cause
physical harm to others, but ʃɲʃʉʎ thoughts are even more damaging than physical -
ʃɲʃʉʎ ideas will cause spiritual harm to people, especially when ʃɲʃʉʎ perceptions
lead other people away from Yahuweh’s truth. There’s a reason why ʋʉʆɻʌʉʎ
doesn’t appear as much in the attributed Pauline literature (15 out of 78 total
occurrences in the N.T., roughly 19.2% 409) compared to ʃɲʃʉʎ - Paul is more
distressed by incorrect ideas, dogmas and perceptions rather than the physical harm
that people suffer. Another reason why ʋʉʆɻʌʉʎ isn’t used as much by Paul to refer
to physical harm, is that he has preference for ɽʄɿʗɿʎ to refer to people’s physical
harm or persecution, rather than ʋʉʆɻʌʉʎ.
Returning to ʃɲʃʉʎ, the word is used fifty times in the N.T.: three times in
Matthew 410; twice in Mark 411; twice in Luke 412; four times in Acts 413; twice in
James 414; five times in 1 Peter 415; once in 3rd John 416; twice in Revelation 417; and
twice in John 418. Of the fifty times ʃɲʃʉʎ appears in the N.T., twenty-three times are
in the non-Pauline writings. Peter and John have the same ratio and percentage
(5/50 = 10%); Luke has the highest non-Pauline ratio and percentage (6/50 = 12%);
Matthew is third (3/50 = 6%); and Mark and James also have the same ratio and
408
Strong, J. The Exhaustive Concordance of the Bible: King James Version
409
See Appendix B
410
Matt. 21:41; 24:48; 27:23
411
Mark 7:21; 15:14
412
Luke 16:25; 23:22
413
Acts 9:13; 16:28; 23:9; 28:5
414
James 1:13; 3:8
415
1 Pet. 3:9 (x2), 10, 11, 12
416
3 John 11
417
Rev. 2:2; 16:2
418
John 18:23, 30
percentage (2/50 = 4%). ʃɲʃʉʎ appears in the attributed Pauline literature more
times than all the other N.T. Authors combined(!) (27/50 = 54%).
Checking the Pauline literature, we once again see that three of F.C. Baur’s
Hauptbriefe share something in common - Romans, 1 Corinthians and 2 Corinthians
all use ʃɲʃʉʎ within their text: fifteen times in Romans 419; three times in 1
Corinthians 420; and once in 2 Corinthians 421. Galatians is again the exception, having
no mention of ʃɲʃʉʎ within it. Galatians does mention ʋʉʆɻʌʉʎ but in the very odd
phrase that we’ve looked at previously: ɸʃ ʏʉʐ ɲɿʘʆʉʎ ʏʉʐ ɸʆɸʍʏʘʏʉʎ ʋʉʆɻʌʉʐ/out
of this present evil age (Gal 1:4b). Nowhere does Paul speak of any “age” being
ʋʉʆɻʌʉʎ, nor does any Author in the N.T. for that fact. There are three that come
close though, the first being Matthew who has the Messiah saying, “An evil
(ʋʉʆɻʌʉʎ) and adulterous generation (ɶɸʆɸɲ) seeks for a sign.” 422 However, the
Greek word for generation - ɶɸʆɸɲ - has absolutely nothing in common with
ɲɿʘʆ/age, and Paul very rarely uses ɶɸʆɸɲ (only five occurrences in the Pauline
corpus 423); the only thing that’s close is the usage of ʋʉʆɻʌʉʎ.
A similar affair is seen in Luke, where he too has the Messiah saying “This
generation (ɶɸʆɸɲ) is an evil (ʋʉʆɻʌʉʎ) generation (ɶɸʆɸɲ).” 424 At least the synoptic
Authors are consistent: the Messiah says ɶɸʆɸɲ/generation when He wants to talk
about the people current at a certain time, and both Matthew and Luke agree.
Finally, the third book that comes close to Galatians’ “this present evil age” is
another attributed Pauline book - Ephesians - where in 5:16, the Author says
“because the days (ɻʅɸʌɲ) are evil (ʋʉʆɻʌʉʎ).” Something similar but not the same
in another forged letter, which makes sense - if Paul didn’t have a standard way of
speaking of the time that he was at, and a spurious author wanted to refer to
something in their own day, they’d attempt to talk of it using a phrase that they
themselves would have to make up. However, this just isn’t the case, for Paul has a
standard way of referring to his own day and era.
Romans 12:1-2: “Therefore I encourage you, brethren, through the

compassions of God, to present your bodies as a living sacrifice, set-apart and well-
pleasing to God - your rational service. Do not be conformed to this (ʉʐʏʉʎ) age
(ɲɿʘʆ), but nevertheless, be transformed by the renewal of the mind, for you to be
419
Rom. 1:30; 2:9; 3:8; 7:19, 21; 12:17 (x2), 21 (x2); 13:3, 4 (x2), 1; 14:20; 16:19
420
1 Cor. 10:6; 13:5; 15:33
421
2 Cor. 13:7
422
Matt. 12:39
423
Eph. 3:5, 21; Phil. 2:15; Col. 1:26; Heb 3:10
424
Luke 11:29
able to prove what God’s good, and well-pleasing, and perfect purpose is.”
Romans here uses ʉʐʏʉʎ in conjunction with ɲɿʘʆ to refer to “this age”. But
Galatians? It uses ɸʆɿʍʏɻʅɿ in conjunction with ɲɿʘʆ instead, a word conjunction
which is never seen in the Pauline literature. ʉʐʏʉʎ in conjunction with ɲɿʘʆ does
occur in the Pauline literature however, and in the rest of the Hauptbriefe, 1
Corinthians 425 and 2 Corinthians 426, and even (ironically) in Ephesians itself 427.
Moreover, Matthew 428 and Luke 429 also have the phrase too. The Galatian’s Author
has chosen a different word that is never again seen in conjunction with ɲɿʘʆ in the
Pauline corpus, and decides to use ʋʉʆɻʌʉʎ in a non-Pauline way too.
Coming back to our discussion on ʃɲʃʉʎ, we’ve already noted the times it’s
mentioned in F.C. Baur’s Hauptbriefe, but not where it appears in the other letters.
In the remaining letters contained in the undisputed side, ʃɲʃʉʎ appears once in
Philippians 430, and twice in 1 Thessalonians 431. In the disputed side, ʃɲʃʉʎ is
evidenced in Colossians 432, 1 Timothy 433, 2 Timothy 434, and Titus 435. Lastly, in the
rejected side, ʃɲʃʉʎ manifests itself only once in Hebrews 436. I’m not surprised by
ʃɲʃʉʎ not showing in either Galatians or Ephesians. It’s been shown that the points
commentators and scholars use to reject Ephesians are more or less the same when
comparing them to Galatians. It takes a brave person to break with the norm, and it
appears that no one has really done much to apply the same points to the
Hauptbriefe.
This concludes the investigation into theological Pauline words that aren’t
found in Galatians. As demonstrated, there’s a few, and all of them are significant,
especially in how un-Pauline their omissions are, and even those words used instead
of the usual Pauline vocabulary are yet used in an un-Pauline way.
425
1 Cor. 1:20; 2:6, 8; 3:18
426
2 Cor. 4:4
427
Eph. 1:221
428
Matt. 12:32
429
Luke 16:8; 20:34
430
Phil. 3:2
431
1 Thess. 5:15 (x2)
432
Col. 3:5
433
1 Tim. 6:10
434
2 Tim. 4:14
435
Titus 1:2
436
Heb. 5:14
Answering Final Objections 75

I have answered all of the major points that people use to accept Galatians as
a genuine letter of Paul. There are a few others however that still need responding
to, though I consider them to pale in significance to the ones answered previously.
Craig Winn is the one to bring these up for a response 437.
Objection 1: Doesn’t Peter refer to Paul’s letter to the Galatians in

2 Peter 3:15-16?
The English Standard Version translates this as follows: “And count the
patience of our Lord as salvation, just as our beloved brother Paul also wrote to
you according to the wisdom given him, as he does in all his letters when he
speaks in them of these matters. There are some things in them that are hard to
understand, which the ignorant and unstable twist to their own destruction, as
they do the other Scriptures.” As I will demonstrate more thoroughly elsewhere,
this English translation hasn’t done its job properly. The ESV committee have
erroneously replaced the placeholder Ⱦ๺ɉ๺ with the title Lord, and then they have
added the following words to the text: he does; his; and he. The following is an
accurate translation of 2 Peter 3:15-16 (Greek words in brackets): “And (ʃɲɿ)
consider (ɻɶɸɿʍɽɸ) the (ʏɻʆ) patience (ʅɲʃʌʉɽʐʅɿɲʆ) of (ʏʉʐ) our (ɻʅʘʆ) Sovereign
Master (Ⱦ๺ɉ๺) to be deliverance and salvation (ʍʘʏɻʌɿɲʆ), exactly as (ʃɲɽʘʎ) our
(ɻʅʘʆ) beloved (ʉ ɲɶɲʋɻʏʉʎ) brother (ɲɷɸʄʔʉʎ) Paul (Ʌɲʐʄʉʎ) also (ʃɲɿ) wrote
about (ɸɶʌɲʗɸʆ) to all of you (ʐʅɿʆ) in accordance with (ʃɲʏɲ) the (ʏɻʆ) wisdom
(ʍʉʔɿɲʆ) granted (ɷʉɽɸɿʍɲʆ) to him (ɲʐʏʘ), like (ʘʎ) in (ɸʆ) all (ʋɲʍɲɿʎ) letters
(ɸʋɿʍʏʉʄɲɿʎ) that are also (ʃɲɿ) talking (ʄɲʄʘʆ) about (ʋɸʌɿ) these things (ʏʉʐʏʘʆ)
within (ɸʆ) them (ɲʐʏɲɿʎ) - some things (ʏɿʆɲ) inside (ɸʆ) them (ɲɿʎ) exist as (ɸʍʏɿʆ)
difficult to understand (ɷʐʍʆʉɻʏɲ) which (ɲ) the (ʉɿ) unlearned (ɲʅɲɽɸɿʎ) and (ʃɲɿ)
unstable (ɲʍʏɻʌɿʃʏʉɿ) shall twist and distort (ʍʏʌɸɴʄʘʍʉʐʍɿʆ) towards (ʋʌʉʎ) their
(ɸɲʐʏʘʆ) own (ʏɻʆ ɿɷɿɲʆ) destruction (ɲʋʘʄɸɿɲʆ), like (ʘʎ) they also do (ʃɲɿ) to the
(ʏɲʎ) rest (ʄʉɿʋɲʎ) of the things which are written down (ɶʌɲʔɲʎ).”
437
See http://questioningpaul.com/Questioning_Paul-Apostle_or_False_Prophet-12-
Metanoeo-Change_Your_Perspective.Paul two thirds of the way down
Final Objections #1: The Reference to Paul in 2 Peter 76
Without the bracketed Greek: “And consider the patience of our Sovereign
Master to be deliverance and salvation, exactly as our beloved brother Paul also
wrote about to all of you in accordance with the wisdom granted to him, like in all
letters that are also talking about these things within them - some things inside
them exist as difficult to understand which the unlearned and unstable shall twist
and distort towards their own destruction, like they also do to the rest of the
things which are written down.” This is quite different from the ESV. If I was to bold
the words that the ESV may be allowed to have, then ellipsis those words that
they’ve added and mistranslated, the difference is clearer: “And count the patience
of our - as salvation, just as our beloved brother Paul also wrote to you according
to the wisdom given him, as - - in all - letters - - speaks in them of these matters. - -
some things in them - are hard to understand, which the ignorant and unstable
twist to their own destruction, as they do the - -.” By my count, the ESV has
mistranslated three words, omitted 2 words, and added 8 words of their own that
have no basis in the text. For the ESV to claim that is “a new, essentially literal Bible
translation that combines word-for-word precision and accuracy with literary
excellence, beauty, and depth of meaning” 438 is just not true. It’s also a revision of
the RSV rather than a brand new translation 439.
Nevertheless, 2 Peter 3:15-16 does refer to a letter that Paul has written, to
the same recipients of Peter’s letter here, but also to other letters that aren’t Paul’s
as well. But who are the recipients of Peter’s letter? The letter begins in
2 Peter 1:1-3: “Shim’own Petros, a servant and delegate of Messiah Yahushua, To
those who have obtained a trust that is as valuable as ours by the righteousness of
our God and Saviour, Messiah Yahushua: Favour to all of you, and may peace be
multiplied in the knowledge of the Divine Yahushua, our Sovereign Master.” What
we know about the recipients of Peter’s letter is quite scarce and generic, for they
“have obtained a trust that is as valuable as ours”, the “ours” being a reference to
Peter and whoever he’s with. Checking through the rest of the letter, we have little
else in the way of clues. No names are mentioned other than Paul and Peter himself.
No races are mentioned. No nations are mentioned. No country is mentioned. No
town or city is mentioned. 2 Peter gives us nothing concrete with regards to the
letter’s inheritors. All we have is the statement that 2 Peter is “the second letter that
I am writing to you” (2 Peter 3:1), although we don’t actually know to whom the
“you” refers.
As this is referred to as 2 Peter, the usual belief is that 1 Peter is Peter’s first
letter to the same recipients. This is just conjecture, as the letters in the N.T. are
438
http://www.esv.org/about/
439
https://en.wikipedia.org/wiki/English_Standard_Version#CITEREFStec2004
grouped by size, rather than date. Should it be assumed that Peter wrote just two
letters, and that each letter was sent to the same people? I’m not going to make
assumptions, but the conjecture that 2 Peter must’ve been sent to the same people
as 1 Peter has little basis. We shall entertain the presumption that 2 Peter is sent to
the same persons as 1 Peter, and look at whom 1 Peter is addressed.
Peter, a delegate of Messiah Yahushua, to the elect foreigners of

1 Peter 1:1:
the Diaspora in Pontus, Galatia, Cappadocia, Asia, and Bithynia
Here we see Peter addressing “the elect foreigners of the Diaspora” that dwell
in “Pontus, Galatia, Cappadocia, Asia, and Bithynia.” In the geography of the Ancient
Roman Empire, the names seen here - Pontus, Galatia, Cappadocia, Asia, and
Bithynia - are all Provincial names that the Roman’s gave to sections of land that
now compromise modern-day Turkey. This is different to how Paul addresses the
recipients of his letters - Paul doesn’t use the provincial names, but the common
designations for the people to whom his letters are sent (i.e., Paul calls the people of
Philippi “Philippians” 440, the people of Corinth “Corinthians” 441, the people of
Thessalonica “Thessalonians” 442 etc.). Peter also uses provincial names - he doesn’t
address this letter to the “Pontians, Galatians, Cappadocians, Asians, and
Bithynians”, but instead addresses the people who live in these places by using the
general nouns for the provinces. Notwithstanding, does Peter address his letter to
every person in these provinces? No, he instead refers to the “elect foreigners of the
Diaspora” that live in these provinces. Who are these “elect foreigners” of this
“Diaspora”? We have to look closer at the Greek words used.
The word translated as elect is ɸʃʄɸʃʏʉʎ, a word with great theological

significance in both the N.T. and Tanakh. I won’t explain too much of that here, as
doing so would almost double the size of this paper. A general overview of its
theological context is required though. Throughout the Tanakh, Yahuweh constantly
refers to His people, epitomised in the nation of Yisra’el, as His “chosen race” 443, or
His “chosen people” 444, or as “those chosen to be a people for His treasured
possession” 445, or as “His chosen ones” 446. It’s one of the most things referred to
about Yisra’el in the Tanakh: they are Yahuweh’s chosen people, and no one else.
The Hebrew word translated as “chosen” the most n the Tanakh is the verb ʸʧʡ,
440
Phil. 4:15
441
2 Cor. 6:11
442
1 Thess. 1:1
443
Deut. 10:15; Isa. 43:20
444
Psalm 33:12; Isa. 41:8, 9;
445
Exod. 19:5; Deut. 7:6; 14:2; Psalm 135:4;
446
1 Chron. 16:13; Psalm 105:6, 43; 106:5; Isa. 44:1; 45:4
and its derivatives ʸʩʧʡ; ʸʧʡʮ; and ʸʥʧʡʮ. In the LXX, the oldest Greek translation
of the Hebrew Tanakh, it is these words that are translated by the Greek ɸʃʄɸʃʏʉʎ
and others based on its root: ɸʃʄʉɶɻ/chosen; and ɸʃʄɸɶʉʅɲɿ/to choose. All of these
in the LXX/Tanakh in general, were only used to refer to Yisra’el and the
Yisra’elites 447, for they are the “Elect”, Yahuweh’s chosen nation and race.
46F
The first clue we need to answer: who are the ɸʃʄɸʃʏʉʎ? The evidence points
to this being a reference to just the nation of Yisra’el, not in the Tanakh only but also
in 1st Century CE Jewish context as seen in the writings known as the Apocrypha,
including the deuterocanonical books. The Apocrypha and deuterocanonical books
were written sometime between 200 BCE - 200 CE 448. Most were originally penned
in Greek, by Jews that didn’t live in the land of Yisra’el but in the surrounding Greek
cultures, although a few were also written in Hebrew by Jews that lived in Yisra’el 449.
Not only would they write completely new books not found in the Tanakh, they
would also make additions to the books that comprised the Tanakh, noticeably the
books of Daniel 450 and Esther 451.
The following is from one of the extra twenty-four verses that are included in
Esther 8 in the LXX: “For the all-powerful God has made this day a day of joy and
not of ruin for the chosen people.” 452 The word translated as “chosen” is the Greek
ɸʃʄɸʃʏʉʎ 453.
In the book known as The Wisdom of Ben Sira or Jesus the son of Sirach, that
was written sometime around 180-175 BCE in Alexandria, Egypt, by a Jew from
Jerusalem 454, we find this in chapter 46 verse 1: “Mighty in war was Yahushua son
of Nun, successor to Moshe in the prophetic office, who well deserved his name,
and was a great saviour of the chosen people, wreaking vengeance on the enemies
who opposed him, and so bringing Israel into its inheritance.” In the Greek
translation done around 130 BCE 455, the Greek ɸʃʄɸʃʏʉʎ is again underlining the
447
Israelites in common usage
448
Stephen Harris - Understanding the Bible
449
Ecclesiasticus (Sirach or Ben Sira); Psalms/Psalter of Solomon; Jubilees (Little Genesis); 2/4
Esdras; 5 Maccabees; Book of Assaf
450
The Prayer of Azariah; Susanna; Bel and the Dragon - The New Jerusalem Bible: Daniel
3:23-90 pp. 1473-1476; Additional Chapters 13 & 14 pp. 1493-1496
451
Esther - The New Jerusalem Bible: Preliminary Chapter 1 pp. 659; 3:13a-13g pp. 663; 4:8a-
b pp. 664; 4:17a-5:2b pp. 664-667; 8:12a-v pp. 670; 9:19a pp. 671; 10:3a-l pp. 672-673
452
From Additions to Esther - Esther 8:12t, New Jerusalem Bible pp. 670
453
ɶɲʌʉʋɲʆʏɲɷʐʆɲʍʏɸʐʘʆɽɸʉʎɲʆʏʉʄɸɽʌɿɲʎʏʉʐɸʃʄɸʃʏʉʐ ɶɸʆʉʐʎɸʋʉɿɻʍɸʆɲʐʏʉɿʎ
ɸʐʔʌʉʍʐʆɻʆ
454
http://en.wikipedia.org/wiki/Sirach#Author
455
J. Sidlow Baxter The Strategic Grasp of the Bible pp. 46
word translated as “chosen”. This is also seen in Sirach 47:22 456. The idea that
Yisra’el is Yahuweh’s elected and chosen nation is also seen in Jubilees 1:29 457; and
in the Assumption of Moses 4:2 458. Yisra’el being Yahuweh’s chosen nation is echoed
throughout Jewish literature and thought, as seen through to the 1st Century CE,
when 1 Peter was written.
Now we will move on to look at the second word clue: the Greek word
translated as “foreigners”: ʋɲʌɸʋɿɷɻʅʉʎ.
Looking at the meaning of ʋɲʌɸʋɿɷɻʅʉʎ, we discover that its core meaning is

“one who is resident in a place as an alien”. If Peter was sending this letter to the
Gentiles of Pontus, Galatia, Cappadocia, Asia, and Bithynia, would he refer to them
as foreign aliens? We have no evidence of this, and we’d expect to see a different
word here instead: ɸɽʆʉʎ/nation, Gentile; or ʃɲʏʉɿʃɸʘ/inhabitant, native dwellers.
Why call them ʋɲʌɸʋɿɷɻʅʉʎ? If the conclusion to our first clue was correct, then the
conclusion to our second is that Peter refers to them as ʋɲʌɸʋɿɷɻʅʉʎ in Pontus,
Galatia, Cappadocia, Asia, and Bithynia because they’re not native residents of
Pontus, Galatia, Cappadocia, Asia, and Bithynia - they are in fact Jews, Yisra’elites
that are inhabiting Pontus, Galatia, Cappadocia, Asia, and Bithynia set apart from
their homeland of Yisra’el. They are not “natives” of Pontus, Galatia, Cappadocia,
Asia, and Bithynia - their origin doesn’t stem from these places - it stems from the
land of Yisra’el.
Commentators on the letter argue that 1 Peter’s use of ʋɲʌɸʋɿɷɻʅʉʎ is to be

considered “metaphorical language”, explaining that “Peter’s intention... was not
only to identify his readers as to their heavenly origin... but also in relation to their
condition as earthly residents.” 459 This “metaphorical interpretation” is done
without anything Peter states elsewhere, even though he uses ʋɲʌɸʋɿɷɻʅʉʎ once
again in 1 Peter 2:11. Main exegetes take their argument for such an interpretation
of Peter’s words here in a non-Petrine book, and one that admittedly they don’t
know the author of: Hebrews (which is the only other book in the N.T. that uses the
word ʋɲʌɸʋɿɷɻʅʉʎ). Here is Hebrews 11:13: “These all (referring to Abraham, Isaac,
Jacob, Sarah) died in trust, not having received the things promised, but having
seen them and greeted them from afar, and having acknowledged that they are
strangers and foreigners (ʋɲʌɸʋɿɷɻʅʉʎ) upon the earth.” This is then explained in
Hebrews 11:16: “But as it is, they desire a better country, that is, a heavenly one.
456
See the English translation of Sirach in The Apocrypha of the Old Testament by R. H.
Charles; and the Septuaginta by Alfred Rahlfs
457
The Pseudepigrapha of the Old Testament: Translation by R. H. Charles - Vol. 2, pp. 13
458
The Pseudepigrapha of the Old Testament: Translation by R. H. Charles - Vol. 2, pp. 417
Therefore He is not ashamed to be called their God, for He has a city prepared for
them.”
Whilst the Author of Hebrews explains what he meant by them “having

acknowledged that they are strangers and foreigners upon the earth,” Peter
doesn’t explain for referring to his readership as ʋɲʌɸʋɿɷɻʅʉʎ. Should we assume
that they would’ve known an astute metaphorical point, when they would’ve had no
experience or knowledge regarding such a meaning of ʋɲʌɸʋɿɷɻʅʉʎ? In the LXX,
ʋɲʌɸʋɿɷɻʅʉʎ only appears in two places: Genesis 23:4 (which is also quoted in 1
Peter 2:11, the only other occurrence of ʋɲʌɸʋɿɷɻʅʉʎ in the N.T. not yet
mentioned), and in Psalm 39:12 (38:13 according to the LXX). The LXX has in
Genesis 23:4 “I am a sojourner and foreigner (ʋɲʌɸʋɿɷɻʅʉʎ) among you; give me
property among you for a burying place, that I may bury my dead out of my sight.”
This is on the lips of Abraham as he explains his situation to the Hittites he is living
among. There is nothing “metaphorical” about his words here - Abraham was indeed
a ʋɲʌɸʋɿɷɻʅʉʎ/foreigner among the Hittites. Going to Psalm 39:12 (38:13 LXX):
“Hear my prayer, O Yahuweh, and give ear to my cry; hold not your peace at my
tears! For I am a sojourner together with you; a foreigner (ʋɲʌɸʋɿɷɻʅʉʎ) like all my
fathers.” The Psalmist isn’t being metaphorical but literal. He is a
ʋɲʌɸʋɿɷɻʅʉʎ/foreigner before Yahuweh, for the context of Psalm 39 is one of
despair at how far away the Psalmist feels from Yahuweh.
Therefore the recipients of 1 Peter would’ve had no clue to any metaphorical

language that Peter may have been using at the start of the letter. The only
knowledge they may’ve had with ʋɲʌɸʋɿɷɻʅʉʎ is its literal meaning - a foreigner
who is not from the place he is staying or living. For Peter to expect his readers to
have known a succinct meaning to the word ʋɲʌɸʋɿɷɻʅʉʎ without some sort of
explanation is unreasonable. This interpretation is what’s known as eisegesis -
reading a meaning into a text, rather than gleaning a meaning from the text. We
don’t have to do any eisegesis of ʋɲʌɸʋɿɷɻʅʉʎ in 1 Peter 1:1 - the meaning of the
word, how it is used and how it would’ve been understood, is very clear.
ʋɲʌɸʋɿɷɻʅʉʎ could only be applied to people that weren’t native to the

provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia, and anyone attempting
to say that Peter is being metaphorical have no foundation.
The third and final clue from 1 Peter 1:1: the word I have transliterated (not
translated) as “Diaspora”- the Greek ɷɿɲʍʋʉʌɲ.
459
1 Peter: The MacArthur New Testament Commentary pp. 14
Why have I made sure to state I have transliterated something instead of

translating it? Because sometimes it isn’t clear whether someone has translated the
meaning of a word, or just transliterated it for it is also found in the language being
translated into. A great example of this is the Greek ɴʄɲʍʔɻʅʉʎ. Now, most people
will have noticed straight away that the Greek ɴʄɲʍʔɻʅʉʎ looks almost exactly like
the English word blasphemy. You’d be right - they are the exact same thing
etymologically. However, even though our English word blasphemy finds its root in
the Greek language, the meaning of blasphemy between the languages has been
distorted. When the Greek ɴʄɲʍʔɻʅʉʎ is transliterated as blasphemy in English
Bibles, the actual meaning of the Greek text is lost, and the intention of the author
destroyed. The meaning of ɴʄɲʍʔɻʅʉʎ is “to be slanderous, abusive, speak evil
things, utter personal mockeries, be calumniating, deriding, defaming, and
insulting.” 460 This is not like the English blasphemy, for the dictionary gives its
meaning as “an impious utterance or action concerning god or sacred things; the
crime of assuming to oneself the rights or qualities of god,” 461 and “An irreverent or
impious act, attitude, or utterance in regard to something considered inviolable or
sacrosanct.” 462 The two, even though looking and sounding the same in both English
and Greek, have completely different meanings. Transliterating ɴʄɲʍʔɻʅʉʎ is
twisting the meaning, hence the need for it to be translated, and not transliterated.
Why I have transliterated ɷɿɲʍʋʉʌɲ is because in Jewish literature, it came to

be a proper-noun to describe them as they were dispersed throughout the Gentile
nations. They were “The Diaspora” - The Scattered People (for the noun ɷɿɲʍʋʉʌɲ
comes from the verb ɷɿɲʍʋɸɿʌʘ - to scatter, disperse). ɷɿɲʍʋʉʌɲ is used in the LXX
twelve times; the first in Deuteronomy 28:25 where it says “and you shall exist in a
diaspora (ɷɿɲʍʋʉʌɲ) in all the kingdoms of the earth,” 463 then in
Deuteronomy 30:4 “If your diaspora (ɷɿɲʍʋʉʌɲ) is from one end of heaven up to
the other end of heaven, then Yahuweh your God will gather you.” 464 It also
appears in Nehemiah 1:9 465; Psalm 147:2 (146:2 LXX) 466; Isaiah 49:6 467; Jeremiah
15:7 468; 41:17 469; and in Daniel 12:2 470. In the Apocrypha, ɷɿɲʍʋʉʌɲ manifests in
460
The Theological Dictionary of the New Testament Vol 1. pp. 621-624
461
http://dictionary.reference.com/browse/blasphemy dictionary.com Unabridged
462
http://dictionary.reference.com/browse/blasphemy The American Heritage® Dictionary
463
ʃɲɿɸʍɻɸʆɷɿɲʍʋʉʌɲ ɸʆʋɲʍɲɿʎʏɲɿʎɴɲʍɿʄɸɿɲɿʎʏɻʎɶɻʎ - The Septuaginta: Alfred Rahlfs
464
ɸɲʆɻɻɷɿɲʍʋʉʌɲ ʍʉʐɲʋɲʃʌʉʐʏʉʐʉʐʌɲʆʉʐɸʘʎɲʃʌʉʐʏʉʐʉʐʌɲʆʉʐ͕ɸʃɸɿɽɸʆʍʐʆɲʇɸɿ
ʍɸȾ๺ɇ๺ ʉȺ๺ɇ๺ ʍʉʐ
465
ɸɲʆɻɻɷɿɲʍʋʉʌɲ ʐʅʘʆɲʋɲʃʌʉʐʏʉʐʉʐʌɲʆʉʐ͕ɸʃɸɿɽɸʆʍʐʆɲʇʘɲʐʏʉʐʎ
466
ʉɿʃʉɷʉʅʘʆȻɸʌʉʐʍɲʄɻʅʉȾ๺ɇ๺ ʃɲɿʏɲʎɷɿɲʍʋʉʌɲʎ ʏʉʐȻʍʌɲɻʄɸʋɿʍʐʆɲʇɸɿ
467
ʃɲɿɸɿʋɸʆʅʉɿɀɸɶɲʍʉɿɸʍʏɿʆʏʉʐʃʄɻɽɻʆɲɿʍɸʋɲɿɷɲʅʉʐʏʉʐʍʏɻʍɲɿʏɲʎʔʐʄɲʎȻɲʃʘɴʃɲɿ
ʏɻʆɷɿɲʍʋʉʌɲʆ ʏʉʐȻʍʌɲɻʄɸʋɿʍʏʌɸʗɲɿ
468
ʃɲɿɷɿɲʍʋɸʌʘɲʐʏʉʐʎɸʆɷɿɲʍʋʉʌɲ
Judith 5:19 471; the Psalms of Solomon 8:28 472 & 9:2 473; and in 2 Maccabees 1:27 474.
ɷɿɲʍʋʉʌɲ also appears in the Pseudepigrapha (books written by Jews usually in the
form of an ancient patriarch like Abraham or Enoch), with ɷɿɲʍʋʉʌɲ appearing in
The Testament of Asher 7:2 475.
The Jewish meaning attached to ɷɿɲʍʋʉʌɲ was entrenched in their reading.

ɷɿɲʍʋʉʌɲ itself is hardly used in non-Jewish Greek literature, so Greek-speaking
Jews outside of the land of Yisra’el would only have heard ɷɿɲʍʋʉʌɲ being read to
them from the LXX, and not in any other literature of the day.
Again, most commentators attempt to explain that Peter is being

metaphorical” - applying the term to all of his supposed addresses, Jew and Gentile
alike. However, this is nothing more than eisegesis of the words that Peter is using -
most Greek-speaking Gentiles wouldn’t have known the word, nor would they have
understood its Jewish significance. Jews would have, however.
Another native-born Yisra’elite in the N.T. gives us our best clue - the half-
brother of the Messiah Himself - Ya’qob the Just. In Ya’qob (James) 1:1, Ya’qob has
sent his letter “To the twelve tribes in the Diaspora (ɷɿɲʍʋʉʌɲ).” It’s quite obvious
from this as to whom the ɷɿɲʍʋʉʌɲ are.
Putting these clues together, there is only one viable conclusion as to whom
the recipients of Peter’s letter are: Yisra’elites who had come to trust in the Messiah
Yahushua. No Gentiles - just Yisra’elites. Further confirmation of this is given in 1
Peter 2:9a where Peter says that his recipients are “A chosen race, a royal
priesthood, a set-apart nation, a people for His (God’s) own possession.” Seen
previously, all of these statements are used in the Tanakh to refer to Yahuweh’s
chosen people - the Yisra’elites. If Peter was attributing these statements to
Gentiles, then He would be distorting Yahuweh’s meaning, and His actions which
was to choose the Yisra’elites as His chosen people. As a Gentile myself, I don’t find
anything wrong with Yahuweh’s selection of the Yisra’elites - they are Yahuweh’s
chosen race, my race (the English) aren’t.
Even if (and that’s a big if) 2 Peter was sent to the same recipients as 1 Peter,
there is nothing that can be misconstrued to say that 2 Peter 3:15-16 is referring to a
469
ʃɲɿɷʘʍʘʐʅɲʎɸɿʎɷɿɲʍʋʉʌɲʆ ʋɲʍɲɿʎʏɲɿʎɴɲʍɿʄɸɿɲɿʎʏɻʎɶɻʎ
470
ʉɿɷɸɸɿʎɷɿɲʍʋʉʌɲʆ ʃɲɿɲɿʍʖʐʆɻʆɲɿʘʆɿʉʆ
471
ɲʆɸɴɸʍɲʆɸʃʏɻʎɷɿɲʍʋʉʌɲʎ
472
ʍʐʆɲɶɲɶɸʏɻʆɷɿɲʍʋʉʌɲʆ Ȼʍʌɲɻʄʅɸʏɲɸʄɸʉʐʎʃɲɿʖʌɻʍʏʉʏɻʏʉʎ
473
ɸʆʋɲʆʏɿɸɽʆɸɿɻɷɿɲʍʋʉʌɲ ʏʉʐȻʍʌɲɻʄ
474
ɸʋɿʍʐʆɲɶɲɶɸʏɻʆ ɷɿɲʍʋʉʌɲʆ ɻʅʘʆ
475
ʃɲɿɸʍɸʍɽɸɸʆɷɿɲʍʋʉʌɲ ɸʇʉʐɽɸʆʘʅɸʆʉɿʘʎʐɷʘʌɲʖʌɻʍʏʉʆ
letter of Paul’s that had been sent to the ethnic Galatians, as the Galatian letter was
sent to Gentiles, and not Yisra’elites, therefore Peter wasn’t addressing the same
people as Galatians was apparently responding to. All that can be deduced is
whatever letter of Paul’s was being referred to by 2 Peter, we don’t know which one
it was. 2 Peter could quite easily have been referring to certain letters that we don’t
have a copy of. In Colossians 4:16b 476, it mentions that Paul had sent a letter to the
Laodiceans, of which we don’t have a copy 477. Whether Colossians is a genuine
Pauline letter or not, the Author of Colossians was aware that Paul had sent letters
to Ekklesia’s where he himself had never been to. Is it reasonable to conclude that
maybe Paul sent out quite a few more letters than what we have access to, and
possibly to certain Ekklesia’s in the provinces that 1 Peter was sent to? It’s a
possibility, but this is an untestable hypothesis.
What I’d also like to point out is according to popular English translations,
they would have us believe that Peter was saying that only Paul’s letters had “some
thing’s in them that are hard to understand”. Although, as we’ve seen before, they
have added words like he, his etc., without foundation. What Peter says is that “all
letters that are also talking about these things within them”, these things being
patience, deliverance, and possibly others mentioned in 2 Peter 3:14 “some things
inside them exist as difficult to understand.” It’s not just Paul’s letters that are
difficult to understand for some people, but all letters that talk about the same
topics that Peter is talking to his audience about. This is understandable, seeing as
though a lot of the N.T. letters contain quotes from the Tanakh within them - if
you’re unfamiliar with the Tanakh, then ninety-percent of the N.T. isn’t going to
make any sense. This is Peter’s point to his readership, which didn’t include the
“unlearned and unstable” which probably referred to Gentiles that would have little
knowledge concerning the Tanakh.
The final point about 2 Peter 3:15-16 is that leading up to his mention of Paul,
2 Peter says this: “And consider the patience of our Sovereign Master to be
deliverance and salvation...” followed by “...exactly as our beloved brother Paul
also wrote about to all of you in accordance with the wisdom granted to him.” One
thing we to note is 2 Peter has mentioned “salvation” as things that Paul “also wrote
about to all of you.” In case you missed my discussion on the Greek word-group for
deliverance and salvation on pages 66-7 (a case of tl;dr?), note that I show Galatians
to make no mention of salvation or deliverance! The word used in 2 Peter 3:15 for
“deliverance and salvation” is ʍʘʏɻʌɿɲ - a word which doesn’t appear anywhere in
476
...and see that you also read the letter from Laodicea. (ESV)
477
Interestingly, the Gnostic Marcion took Ephesians as being this letter to the Laodiceans.
See G. M. Hahneman ‘The Muratorian Fragment and the Development of the Canon’, pp. 111
Galatians. How can 2 Peter say that Paul “also wrote to” his recipients about the
deliverance of Yahuweh if he had the Galatian letter in mind? The answer is he
wouldn’t, because Galatians is silent concerning salvation.
This concludes the answer to objection #1. Whatever letter of Paul was being
referred to in 2 Peter 3:15-16, it most certainly was not Galatians.
Objection 2: Only Paul would’ve noticed that “seed” in Genesis was

singular in the Hebrew, and not plural
Our second objection is alluding to Galatians 3:16, which says “Now the
promises were made to Abraham and to his offspring. It does not say, ‘And to
offspring’s,’ as if referring to many, but referring to one, ‘And to your offspring,’
who is Messiah.” The Author of Galatians is referring to Genesis 13:15, where
Yahuweh says to Abraham “for all the land that you see I will give to you and to
your offspring forever.” In this passage, the Hebrew word translated as “offspring”
is ʲʸʦ meaning “seed, offspring, descendants, children, progeny.” 478 Whilst the word
is certainly in the singular, as with most languages, singular words can have plural
meanings. As an example, in English “sheep” can refer to a single “sheep”, or to an
actual flock of “sheep”. We don’t say “Look at those sheeps”, because that is just
madness to our ears, and isn’t how the word works. The same applies to ʲʸʦ, for it
can refer to a singular individual (e.g., Isaac is Abraham’s ʲʸʦ/seed) or to numerous
people (e.g., the Yisra’elites are Abraham’s seed). The question therefore is: would
only Paul have noticed the double meaning of ʲʸʦ? The answer is obviously no; it
wouldn’t have just been Paul. Anyone who had read the LXX would have noticed
that the original translator of Genesis had used the Greek equivalent of the Hebrew
ʲʸʦ - ʍʋɸʌʅɲ - also in the singular. As the Greek translation of Genesis was done
almost 200 years before Paul had even been born, most people would’ve noticed
the singularity of the word. One interpretation of the singularity of ʍʋɸʌʅɲ in
Galatians 3:16 is that the Author is trying to bypass the descendants of the promise -
the Yisra’elites - by making it all about the Messiah, and not any reference to
Abraham’s direct descendants.
Checking the rest of the N.T., especially the Pauline corpus, we can see how
ʍʋɸʌʅɲ is used and ask the following question: does anyone else use ʍʋɸʌʅɲ in its
plural form? How exactly is ʍʋɸʌʅɲ used in the N.T.? Plus how does Paul use
ʍʋɸʌʅɲ in the rest of the Pauline corpus?
478
The Enhanced Strong’s Lexicon #H2233
Final Objections #2: Paul’s use of ʍʋɸʌʅɲ/seed 85
Well, a word search on the N.T. shows us that ʍʋɸʌʅɲ is used a total of forty-
three times: seven times in Matthew 479; five times in Mark 480; twice in Luke 481; three
times in John 482; four times in Acts 483; once in 1 John 484, Revelation 485, 2 Timothy 486,
1 Corinthians 487 and 2 Corinthians 488; three times in Hebrews 489; five times in
Galatians 490; and nine times in Romans 491. Of these forty-three occurrences, ʍʋɸʌʅɲ
only ever appears in the plural four times (11.63%). Let’s delve into context of the
four times ʍʋɸʌʅɲ is in the plural.
Matthew He put another parable before them, saying, “The kingdom of

13:31-32 heaven is like a grain of mustard seed that a man took and sowed
in his field. It is the smallest of all the seeds, but when it has grown
it is larger than all the garden plants and becomes a tree.
As seen from the translation, Matthew has used ʍʋɸʌʅɲ in the plural because
Yahushua’s not talking about a plurality of the same things, i.e., lots of cars, but in
fact a plurality of lots of different objects, e.g., cars, trucks, bikes, houses and horses.
ʍʋɸʌʅɲ in the singular wouldn’t work in this context.
Mark 4:31 It is like a grain of mustard seed, which, when sown on the ground,
is the smallest of all the seeds on earth.
In the Markian parallel to the same parable from Matthew 13:31-32, ʍʋɸʌʅɲ
is in the plural because it is referring to lots of different objects, not to lots of the
same object.
479
Matt 13:24, 27, 32, 37, 38; 22:24, 25
480
Mark 4:31; 12:19, 12:20, 12:21, 12:22
481
Luke 1:55; 20:28
482
John 7:42; 8:33, 37
483
Acts 3:25; 7:5, 6; 13:23
484
1 John 3:9
485
Rev 12:17
486
2 Tim 2:8
487
1 Cor 15:38
488
2 Cor 11:22
489
Heb 2:16; 11:11, 18
490
Gal 3:16 (x3), 19, 29
491
Rom 1:3; 4:13, 16, 18; 9:7, 8, 29; 11:1
Final Objections #2: Paul’s use of ʍʋɸʌʅɲ/seed 86
1 Corinthians And what you sow is not the body that is to be, but a bare kernel,
15:37-38 perhaps of wheat or of some other grain. But God gives it a body
as He has chosen, and to each of the seeds its own body.
ʍʋɸʌʅɲ is in the plural in 1 Corinthians 15:38 because Paul is referring to the

bodies of different seeds, such as wheat or grain seeds. This is the third time that we
see ʍʋɸʌʅɲ in the plural, and each time it’s been to the seeds of plants. Not the
“seed” of humans.
The fourth time we see ʍʋɸʌʅɲ has already been observed - in Galatians 3:16.
Therefore Galatians 3:16 is by itself, being that the other times ʍʋɸʌʅɲ is in the
plural, it is in reference to plants, not a person’s “seed”.
The rest of the Pauline corpus’ usage of ʍʋɸʌʅɲ is in reference to people’s

seed, as in their offspring or progeny. Be it Abraham’s (Romans 4:13, 16, 18; 9:7, 8;
11:1; 2 Cor. 11:22) David’s (Romans 1:3; 2 Tim 2:8), or of Yisra’el itself (Romans
9:29). John’s employs ʍʋɸʌʅɲ likewise, only using the word to refer to someone’s
offspring or progeny (John 7:42; 8:37), or on the lips of those who are saying they
are someone’s ʍʋɸʌʅɲ/offspring (John 8:33), or as being imparted with God’s
ʍʋɸʌʅɲ (1 John 3:9). Revelation has the same meaning of ʍʋɸʌʅɲ in 12:17, where
the dragon makes war with the woman’s ʍʋɸʌʅɲ/offspring. Hebrews is also the
same, with ʍʋɸʌʅɲ referring to Abraham’s offspring (Heb 2:16; 11:18), and finally as
a reference to Sarah being able to have ʍʋɸʌʅɲ/offspring (Heb 1:11).
The meaning of ʍʋɸʌʅɲ throughout the whole of the N.T. Writings is simply a
focus on the “offspring” meaning of ʍʋɸʌʅɲ - that is, offspring being someone’s
descendants - a singular word with a plural meaning.
This is the opposite to the Author of Galatians, who not only goes against the
usual N.T. meaning of ʍʋɸʌʅɲ, but also has it in a foreign way to how Paul uses
ʍʋɸʌʅɲ in the rest of his letters.
The plural form of ʍʋɸʌʅɲ is restricted to talking of plant seeds - nothing

more, nothing less. Whatever the interpretation given to ʍʋɸʌʅɲ in Genesis 13:15 in
Galatians, it is not how Paul understood and used the word.
Final Objections #3: A Pauline Insignia? 87
Objection 3: Paul always writes an insignia at the end of his letters so

that frauds couldn’t be perpetrated
In our discussion on this earlier (pages 4-5), it is known that Paul didn’t always
write an insignia. Of the thirteen letters attributed to Paul, four of those thirteen
contain “insignia’s” or “superscriptions,” so Craig’s language of “always,” “being anal
about doing it” and “having a propensity for signing” aren’t remotely accurate. The
Pauline corpus has less than one third of them with a superscription. As pointed out
beforehand, even Galatians has a superscription that stands out by itself, for the
other three letters that contain a superscription are 1 Corinthians 492, Colossians 493,
and 2 Thessalonians 494, and the superscription for all these is the same: Ƀ ɲʍʋɲʍʅʉʎ
ʏɻ ɸʅɻ ʖɸɿʌɿ Ʌɲʐʄʉʐ/This Greeting is by my hand - Paul. These are in contrast to
Galatians which has this in 6:11 Ȼɷɸʏɸ ɻʄɿʃʉɿʎ ʐʅɿʆ ɶʌɲʅʅɲʍɿʆ ɸɶʌɲʗɲ ʏɻ ଛʅɻ
ʖɸɿʌɿ/Look at how tall the letters are that I have written to you in my hand.
Stating he “always” writes a superscription is incorrect, with Galatians having

a superscription that isn’t seen in any other attributed Pauline letter. Moreover, as
Colossians and 2 Thessalonians are considered disputed Pauline letters, it is even
rarer for Paul to write a superscription, either the same or otherwise. Nevertheless,
if Colossians and 2 Thessalonians are frauds, they’ve done a better job at copying
one of Paul’s superscriptions. One then has to ask, why didn’t the fraudsters copy
the superscription as that found in Galatians? If Galatians was one of Paul’s earliest
letters, forgers would’ve been more likely to get their hands on a copy. Galatians is
2,169 words long - 1 Corinthians is 6,830 words long, more than three times the size
of Galatians; it is illogical that fraudsters would’ve been able to get hold of
1 Corinthians compared to Galatians. That is if Galatians was written during Paul’s
lifetime. If it wasn’t, then that would most definitely account for why fraudsters
didn’t copy the superscription in Galatians - it hadn’t been passed around long
enough for people to have read it. That’s probably another reason why so many
things in Galatians aren’t found in any of the other letters attributed to Paul.
Notwithstanding all of this, I would like to pick up on an interesting little

sentence seen in 2 Thessalonians. The usual translation of 2 Thessalonians 2:1-2 is as
follows: “Now concerning the coming of our Master, Messiah Yahushua, and our
being gathered together to him, brothers, we ask you to not be quickly shaken in
mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be
from us, to the effect that the day of the Master has come.” Here we have
492
1 Cor. 16:21
493
Col. 4:18
494
2 Thess. 3:17
Final Objections #3: A Pauline Insignia? 88
something vital to our discussion, which I highlight below: “Now concerning the
coming of our Master, Messiah Yahushua, and our being gathered together to him,
brothers, we ask you to not be quickly shaken in mind or alarmed, either by a spirit
or a spoken word, or a letter seeming to be from us, to the effect
that the day of the Master has come.” This shouldn’t go unacknowledged.
If 2 Thessalonians is a fraud, then the forger of the letter is warning people of
himself, for he has constructed a letter that isn’t written by Paul, Timothy, or
Silvanus either. This gives us great insight into a fraudster’s mind-set - he isn’t above
claiming his letter is from a well-known letter writer, he’s also not above warning
people of other such frauds that may have been passed around. I would argue that
this gives some credence to the idea that there are undisputed and disputed sides of
the attributed Pauline corpus. But then, why couldn’t a letter considered to be
undisputed also become disputed? It certainly can, and people writing frauds in
Paul’s name must’ve been quite common if a fraudster himself has to warn people
of other frauds being perpetrated around the Roman Empire.
However, what if 2 Thessalonians isn’t a fraud? Isn’t it Paul himself warning

people that there will be people writings letters and other things, and then claiming
that they’re from him? He would be, and if he is, Paul has given us a prophecy of
sorts: people will be writing letters in his name, that he himself hasn’t written. The
elongated “superscription” of Galatians appears to be very much trying to force Paul
into its words; albeit it hasn’t done it very well once a critical look is taken to the
letter. The Author couldn’t even copy Paul’s own superscription properly, and so
they had to make up their own.
Objection 4: Doesn’t Galatians use vocabulary prone to Paul?
The main Greek words in question regarding this objection are as follows:
ɲʄʄɲ/nevertheless; ʖɲʌɿʎ/undeserved favour; ɸʐɲɶɶɸʄɿʉʆ/good news;
ʍʏʉɿʖɸɿʉʆ/elementary principles; and ʋɿʍʏɿʎ/trust. Craig’s question is as follows:
“The charlatan would have had to have had Paul’s jargon down pat, including
knowing his propensity to use alla, charis, euangelion, stoicheion, and pistis.” Is Craig
right? Are these words all part of Paul’s jargon?
Word 1: The first word - ɲʄʄɲ - is a “conjunction”; it strings thought patterns

together, and usually has a contrasting tone. As a conjunction, this word is going to
occur quite frequently, not just in Paul’s writings, but in other Greek writing. Just
picking on it as one of Paul’s “favourites” is exaggerative to say the least. It would be
the equivalent of noting each time I use the word “and” or “the” in this paper -
they’re going to be common no matter who’s writing what. Singling out the
conjunction ɲʄʄɲ is highly unfair. Nevertheless, let’s have a look at the statistics
Final Objections #4: Galatians’ “Pauline” Vocabulary Word 1: Alla 89
regarding ɲʄʄɲ. Of the 654 times ɲʄʄɲ appears in N.T. Writings, it appears forty-five
times in Matthew 495; forty-eight times in Mark; thirty-five times in Luke; thirty times
in Acts; five times in James; sixteen times in 1 Peter; six times in 2 Peter; and twice in
Jude. Their combined total here is 187, roughly 28.6%. Ratio-wise, this means that
Matthew uses ɲʄʄɲ every 407.7 words 496; Mark every 235.5 words 497; Luke every
583.57 words 498; James every 348.4 words 499; Peter every 119.96 words 500; and Jude
every 230.5 words 501. Of a total of 53,086 combined words in these books, ɲʄʄɲ
appears roughly every 283.88 words.
In the Johannine books, we find ɲʄʄɲ 106 times (!) in John’s eyewitness
account; thirteen times in 1 John; four times in 2 John; three times in 3 John; and
thirteen times in Revelation, bringing the total to 139, roughly 21.25%. Ratio-wise,
this means that John uses ɲʄʄɲ every 223.68 words. The higher ratio of ɲʄʄɲ in
John’s eyewitness account means that the book alone uses ɲʄʄɲ every 147.5 words.
Though it has a higher word count than all the other Johannine books combined
(15,635 compared to the others 12,456), that’s still an impressive amount that ɲʄʄɲ
appears in the book. Those books with a higher word count than John (Matthew,
Luke and Acts) only use ɲʄʄɲ every 407.7 words; 235.5 words; and 556.63 words
respectfully - John therefore uses ɲʄʄɲ almost double the amount of times. The
author with the highest ratio of ɲʄʄɲ uses up to this point has been Peter, who in
2,783 words uses ɲʄʄɲ every 119.96 words, with 1 Peter being the higher of the two
(every 105.25 words).
In the attributed Pauline literature, ɲʄʄɲ is used sixty-nine times each in

Romans and 2 Corinthians; seventy-two times in 1 Corinthians; twenty-three times
in Galatians; thirteen times each in Ephesians and 1 Thessalonians; fifteen times in
Philippians; three times in Colossians; five times in 2 Thessalonians; twelve times
each in 1 and 2 Timothy; four times in Titus; twice in Philemon; and sixteen times in
Hebrews. Their combined total is 328 times, roughly 50.2%. Splitting the books
down, this means the ratio of ɲʄʄɲ is every 103.06 words in Romans 502; every 94.86
words in 1 Corinthians 503; every 64.88 words in 2 Corinthians 504; every 94.3 words in
495
Due to the large volume of occurrences, all verses that contain ɲʄʄɲ will be found in
Appendix B
496
Out of 18,346 words
497
Out of 11,304 words
498
Out of 19,482 words in Luke; 18,450 words in Acts
499
Out of 1,742 words
500
Out of 1,684 words in 1 Peter; 1,099 words in 2 Peter
501
Out of 461 words
502
Out of 7,111 words
503
Out of 6,830 words
Final Objections #4: Galatians’ “Pauline” Vocabulary Word 1: Alla 90
Galatians 505; every 186.31 words in Ephesians 506; every 108.6 words in Philippians 507;
every 113.92 words in 1 Thessalonians 508; every 164.6 words in 2 Thessalonians 509;
every 527.3 words in Colossians 510; every 132.58 words in 1 Timothy 511; every 103.16
words in 2 Timothy 512; every 164.75 words in Titus 513; every 166.5 words in
Philemon 514; and every 309.56 words in Hebrews 515. If we combined all the words in
these books (37,298 words), we find that ɲʄʄɲ is used every 113.71 words.
Whilst Paul certainly uses ɲʄʄɲ quite a bit, Galatians however is still quite
significant for its ratio of ɲʄʄɲ uses is higher than every other letter bar
2 Corinthians. Galatians is quite a bit shorter than both Romans and 1 Corinthians 516,
that it manages to beat them in ɲʄʄɲ uses is quite astounding. The Author of
Galatians has gone overboard with ɲʄʄɲ, for those books closest in size to Galatians
(Ephesians (2,422 words) and Philippians (1,629 words)) don’t use ɲʄʄɲ as much.
The statistics show that books with less than 4,000 words, the fewer times ɲʄʄɲ will
be used.
ɲʄʄɲ is therefore not just part of Paul’s jargon - Peter and John use ɲʄʄɲ
almost as much as Paul apparently did, and Peter wrote roughly 34,515 fewer words
(if we took only the undisputed books into account 517, Peter wrote 23,669 fewer
words)! John wrote roughly 28,091 words - 9,207 words fewer than Paul (4,074
words if we remove Hebrews from the line up).
504
Out of 4,477 words
505
Out of 2,169 words
506
Out of 2,422 words
507
Out of 1,629 words
508
Out of 1,481 words
509
Out of 823 words
510
Out of 1,582 words
511
Out of 1,591 words
512
Out of 1,238 words
513
Out of 659 words
514
Out of 333 words
515
Out of 4,953 words
516
4,942 words shorter than Romans; and 4,661 words shorter than 1st Corinthians
517
About 26,452 words
Final Objections #4: Galatians’ “Pauline” Vocabulary Word 2: Euangelion 91
Word 2: The second word - ɸʐɲɶɶɸʄɿʉʆ - is used seventy-five times in the N.T.
In the non-Pauline literature, it appears four times in Matthew 518; seven times
in Mark 519; twice in Acts 520; once in 1 Peter 521; and once in Revelation 522, bringing
their combined total to fifteen.
ɸʐɲɶɶɸʄɿʉʆ appears sixty times in the attributed Pauline writings - nine times
each in Romans 523 and Philippians 524; eight times each in 1 525 and 2 Corinthians 526;
seven times in Galatians 527; four times in Ephesians 528; twice each in Colossians 529
and 2 Thessalonians 530; six times in 1 Thessalonians 531; three times in 2 Timothy 532;
and once each in Philemon 533 and 1 Timothy 534.
Ratio-wise, ɸʐɲɶɶɸʄɿʉʆ is used in Matthew every 4,586.5 words 535; Mark every
1,614.86 words; Acts every 9,225 words; 1 Peter every 1,683 words; Revelation
every 9,850 words; Romans every 790.1 words; Philippians every 181 words;
1 Corinthians every 853.75 words; 2 Corinthians every 559.63 words; Galatians every
309.86 words; Ephesians every 605.5 words; Colossians every 761 words;
2 Thessalonians every 411.5 words; 1 Thessalonians every 1,480 words; 2 Timothy
every 412.67 words; Philemon every 332 words; and 1 Timothy every 1591 words.
Interestingly, Galatians has the second highest usage of ɸʐɲɶɶɸʄɿʉʆ per words,
beaten only by Philippians. This is in contrast to F.C. Baur’s Hauptbriefe, with
Galatians disconnected from the other three. Romans has almost three times as
many words as Galatians does, yet uses ɸʐɲɶɶɸʄɿʉʆ two more times. It should also
be noted that not all attributed Pauline literature contains ɸʐɲɶɶɸʄɿʉʆ (Titus and
Hebrews being the exceptions).
518
Matt. 4:23; 9:35; 24:14; 26:13
519
Mark 1:1, 14, 15; 8:35; 10:29; 13:10; 14:9
520
Acts 15:7; 20:24
521
1 Pet. 4:17
522
Rev. 14:6
523
Rom. 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25
524
Phil. 1:5, 7, 12, 16, 27 (x2); 2:22; 4:3, 15
525
1 Cor. 4:15; 9:12, 14 (x2), 18 (x2), 23; 15:1
526
2 Cor. 2:12; 4:3, 4; 8:18; 9:13; 10:14; 11:4, 7
527
Gal. 1:6, 7, 11; 2:2, 5, 7, 14
528
Eph. 1:13; 3:6; 6:15, 19
529
Col. 1:5, 23
530
2 Thess. 1:8; 2:14
531
1 Thess. 1:5; 2:2, 4, 8, 9; 3:2
532
2 Tim. 1:8, 10; 2:8
533
Phile. 13
534
2 Tim. 1:11
535
See footnotes 496-515 for the amount of words in each of these books
Picking out the noun ɸʐɲɶɶɸʄɿʉʆ but not the verb where the noun comes from
- ɸyɲɶɶɸʄiɺʘ - is strange, and I don’t know why it wasn’t picked out; Galatians uses
the verb ɸyɲɶɶɸʄiɺʘ only one less time than it uses the noun 536.
Looking at ɸyɲɶɶɸʄiɺʘ in the N.T., we find it is exhibited fifty-four times: once

in Matthew 537; ten times in Luke 538; fifteen times in Acts 539; three times in 1 Peter 540;
and twice in Revelation 541. In the attributed Pauline literature, we come across it
three times in Romans 542; six times each in 1 Corinthians 543 and Galatians 544; twice
each in 2 Corinthians 545, Ephesians 546 and Hebrews 547; and once in
1 Thessalonians 548. ɸyɲɶɶɸʄiɺʘ doesn’t appear as much in the attributed Pauline
literature compared to ɸʐɲɶɶɸʄɿʉʆ, and only appears in seven (six excluding
Hebrews) out of a possible fourteen (thirteen) . Galatians does however have a high
volume of ɸyɲɶɶɸʄiɺʘ uses. Ratio wise, Romans employs ɸyɲɶɶɸʄiɺʘ every 2,370.3
words; 1 Corinthians every 1138.3 words; 2 Corinthians every 2238.5 words;
Ephesians every 1211 words; 1 Thessalonians every 1480 words; and Hebrews every
2476.5 words. Galatians manifests ɸyɲɶɶɸʄiɺʘ every 361.5 words, which is almost
three times as much as the second lowest ratio! Whilst the Author of Galatians may
have got “Paul’s jargon down” with regards to ɸʐɲɶɶɸʄɿʉʆ, he’s surpassed Paul’s
usual usage with the amount of times ɸyɲɶɶɸʄiɺʘ is seen. Later scribes of Galatians
didn’t appear to be satisfied with the constant use of ɸyɲɶɶɸʄiɺʘ in Galatians, and
ended up inserting an extra line which came to be Galatians 1:9 (which is missing
from ो46 - the oldest Manuscript to contain Paul’s attributed letters), which also
included an extra ɸyɲɶɶɸʄiɺʘ, which would bring the total to seven, and not six. For
accuracies sake, and being truthful to the oldest manuscript, I have ignored Gal 1:9
and what it has said. It’s a shame that others don’t feel the same way as I do about
the oldest evidence.
If we combined the noun ɸʐɲɶɶɸʄɿʉʆ and the verb ɸyɲɶɶɸʄiɺʘ together in the
attributed Pauline literature that use them, we find that Romans exhibits them
536
Gal. 1:8 (x2), 11, 16, 23; 4:13
537
Matt. 11:5
538
Luke 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1
539
Acts 5:42; 8:4, 12, 25, 35, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18
540
1 Pet. 1:12, 25; 4:6
541
Rev. 10:7; 14:6
542
Rom. 1:15; 10:15; 15:20
543
1 Cor. 1:17; 9:16, 18; 15:1, 2
544
Gal. 1:8, 11, 16, 23; 4:13
545
2 Cor. 10:16; 11:7
546
Eph. 2:17; 3:8
547
Heb. 4:2, 6
548
1 Thess. 3:6
thirteen times, which is roughly every 547 words; 1 Corinthians combines them to
fourteen times, roughly every 481.86 words; 2 Corinthians links them ten times,
round about every 447.7 words; Ephesians mingles them six times, nearly every
403.67 words; 1 Thessalonians unites them seven times, about every 211.57 words;
and Galatians merges them thirteen times, which is roughly 166.85 words, more
than any other attributed Pauline book. We have seen here a very good example of
un-Pauline “jargon” being used in Galatians. Galatians managed to get one of Paul’s
words down; but he was superfluous with another. The Author used ɸyɲɶɶɸʄiɺʘ
where we’d actually expect to see the word ʃɻʌʐʍʍʘ/announce being employed
instead (Galatians 1:11, 16, 23 - which also happen to be the places where English
translations translate as if ʃɻʌʐʍʍʘ was there instead of ɸyɲɶɶɸʄiɺʘ 549).
Word 3: ʍʏʉɿʖɸɿʉʆ is a strange word to pick up on, especially to say that it was Paul’s
“propensity” to use it. ʍʏʉɿʖɸɿʉʆ only appears seven times in total in the N.T. - twice
each in Galatians 550, Colossians 551, and 2 Peter 552; and once in Hebrews 553. It was
hardly Paul’s “propensity” to use it, for we’d expect to have seen ʍʏʉɿʖɸɿʉʆ in the
other three Hauptbriefe, or in one more of the undisputed Pauline letters. On the
other hand we see it’s an even split between Galatians and Colossians, and even 2
Peter. Hebrews only employs it once, but as Craig also doesn’t attribute Hebrews to
Paul 554, I can safely ignore it for the time being.
Nevertheless, we have already had a look at ʍʏʉɿʖɸɿʉʆ previously (page 42),

when we found it in the midst of a non-Pauline phrase. I shall quickly quote from
that here:
The usual “Pauline” usage is to have ʍʏʉɿʖɸɿɲ, from the Greek

ʍʏʉɿʖɸɿʉʆ, have a genitive modifier such as ʏʉʐ ʃʉʍʅʉʐ/of the
world….. The only other book in the N.T. that uses ʍʏʉɿʖɸɿʉʆ is 2
Peter, and each time that Peter has mentioned ʍʏʉɿʖɸɿʉʆ (3:10, 12),
he hasn’t had a genitive modifier with it, as seen in Galatians 4:9.
The use of ʍʏʉɿʖɸɿʉʆ in Colossians is the same each time (ʏɲ ʍʏʉɿʖɸɿɲ ʏʉʐ
ʃʉʍʅʉʐ - Col. 2:8, 20), which is also seen in Galatians 4:3. However, Galatians uses
549
See the ESV’s translation of Gal. 1:11; 1:16; 1:23 at http://tinyurl.com/6zjpfaq
550
Gal. 4:3, 9
551
Col. 2:8, 20
552
2 Pet. 3:10, 12
553
Heb. 5:12
554
“Hebrews (which is of unknown authorship)” - http://tinyurl.com/6dw87j2 (Since the
original version of this paper, Craig has updated the above to say “Hebrews (which is widely
considered to have been written by one of Paul’s disciples)” which isn’t true. It isn’t widely
considered to be written by one of Paul’s disciples by anyone.
Final Objections #4: Galatians’ “Pauline” Vocabulary Word 3: Stoicheion 94
ʍʏʉɿʖɸɿʉʆ in a non-Pauline way, and uses it in a way that 2 Peter does. Ratio-wise,
Galatians has ʍʏʉɿʖɸɿʉʆ every 1084.5 words; Colossians every 791 words; 2 Peter
every 549.5 words; and Hebrews every 4952 words. The person that uses ʍʏʉɿʖɸɿʉʆ
the most is Peter, and not Paul. As “propensity” means “uses it quite a lot”, we
should therefore combine all the words that Paul and Peter are said to have written,
and compare them together to get accurate statistics.
Of a total of 32,165 (37,298 including Hebrews) words, Paul would apparently

use ʍʏʉɿʖɸɿʉʆ every 8,041.25 words (7,459.6 including Hebrews); Peter on the other
hand would use it every 1,391.5 words (out of a total of 2,783). The person with a
“propensity” to use ʍʏʉɿʖɸɿʉʆ is therefore Peter, not Paul.
This is more enlightening if we agree to regard Colossians and Hebrews as

letters that Paul didn’t write 555. As I’ve been pointing out throughout this paper,
Paul didn’t write Galatians either, meaning that Paul never uses the word ʍʏʉɿʖɸɿʉʆ.
This is not a “propensity”.
Word 4: Our fourth word is probably one of the most controversial ones - ʖɲʌɿʎ - a
word usually translated as “grace”. Some etymological history regarding our English
word “grace”: “Grace” comes from the Latin Gratia, which is in itself the Latin
translation of the Greek ʖɲʌɿʎ. ʖɲʌɿʎ is based on the verb ʖɲɿʌʘ, meaning “to
rejoice” or “to show favour”. Unfortunately, as with most things in the Greek
language, due to the meaning of ʖɲʌɿʎ as “favour”, the word came to be used for a
group of goddesses known as “the three Charities”, whose names were Aglaea,
Euphrosyne, and Thalia 556.
Some attempt to say that ʖɲʌɿʎ is actually the name of one of the Charities
due to a mention of a ʖɲʌɿʎ as the wife of the god Hephaistos in Homer’s Iliad 557. But
the Greek doesn’t actually call her ʖɲʌɿʎ, as in a personal name. The Greek is this:
ʏɻʆ ɷɸ ɿɷɸ ʋʌʉʅʉʄʉʐʍɲ ʖɲʌɿʎ ʄɿʋɲʌʉʃʌɻɷɸʅʆʉʎ 558, and should be translated as
such: “And (ɷɸ) upon seeing (ɿɷɸ) her (ʏɻʆ - referring to the goddess Thetis
mentioned in 381), a grace (ʖɲʌɿʎ) with a bright head band (ʄɿʋɲʌʉʃʌɻɷɸʅʆʉʎ)
came forth (ʋʌʉʅʉʄʉʐʍɲ) ...” Her actual name is Aglaia, as mentioned in the Greek
poet Hesiod’s poem Theogony 559. ʖɲʌɿʎ is therefore used as a title for the Greek
goddesses mentioned, not an actual personal name. So whilst certain Greek
555
See pages 2-3, Introduction to the ‘Pauline’ letters
556
http://www.theoi.com/Ouranios/KharisAglaia.html
557
Homer’s Iliad. 18. 382-383.
558
John J. Jackson - The Iliad in Greek Book 18, v382
559
Hesiod, Theogany 945 - http://www.theoi.com/Ouranios/KharisAglaia.html
Final Objections #4: Galatians’ “Pauline” Vocabulary Word 4: Charis 95
mythology may have used ʖɲʌɿʎ as a title for a group of goddesses, there’s no
rational reason to conclude that Paul was using it the same way.
As discussed before, we touched on how dependant Paul’s vocabulary was on

the LXX, and how those to whom he wrote would’ve had an intimate knowledge of
the LXX, seeing as the LXX is the version they would have read in Synagogues outside
of the land of Yisra’el 560. The same is very true for ʖɲʌɿʎ as well.
In the LXX translation of the Tanakh (not including the books that are included
in the LXX but not in the Hebrew Tanakh), we find ʖɲʌɿʎ a total of seventy-five times:
fourteen times in Genesis 561; nine times in Exodus 562; twice in Numbers 563; once in
Deuteronomy 564; once in Judges 565; three times in Ruth 566; six times in 1 Samuel 567;
three times in 2 Samuel 568; once in 1 Kings 569; seven times in Esther 570; twice in the
Psalms 571; nineteen times in Proverbs 572; twice in Ecclesiastes 573; four times in
Zechariah 574; and once in Daniel 575.
The earliest example in Genesis 6:8 is where the translators have said that
Noah had found ʖɲʌɿʎ/favour in Yahuweh’s presence: “And (ɷɸ) Noah (Ɂʘɸ) had
found (ɸʐʌɿʍʃʘ) favour (ʖɲʌɿʎ) in the presence of (ɸʆɲʆʏɿʉʆ) Yahuweh (Ⱦ๺ɉ๺) the (ʉ)
God (Ⱥ๺ɉ๺).”
Ɉhe translation of Genesis 6:8 from Hebrew to Greek was done almost 200
years prior to Paul’s birth, it is unfair to put any sort of “blame” in Paul for using a
Greek word that was unfortunately used as a title of a group of polytheistic
goddesses - the use of ʖɲʌɿʎ/favour in Greek-Jewish literature was well established,
and they didn’t appear to have any quibbles about using the word. Comparing the
560
See above, pages 57-58
561
Gen. 6:8; 18:3; 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4, 21; 43:14; 47:25, 29; 50:4
562
Exod. 3:21; 11:3; 12:36; 33:12, 13 (x2), 16, 17; 34:9
563
Num. 11:11; 32:5
564
Deut. 24:1
565
Judg. 6:17
566
Ruth 2:2, 10, 13
567
1 Sam. 1:18; 16:22; 20:3, 29; 25:8; 27:5
568
2 Sam 14:22; 15:25; 16:4
569
1 Kings 11:19
570
Esther 2:9, 15, 17; 5:8; 6:3; 7:3; 8:5
571
Psalm 44:3 (45:2 English - 45:3 Hebrew); 83:12 (84:11 English - 83:12 Hebrew)
572
Prov. 1:9; 3:3, 22, 34; 4:9; 5:19; 7:5; 10:32; 11:27; 12:2; 13:15; 15:17; 17:8; 18:22 22:1;
25:10; 26:11; 28:23; 30:7
573
Eccles. 9:11; 10:12
574
Zech 4:7 (x2); 6:14; 12:10
575
Dan. 1:9
LXX’s usage of ʖɲʌɿʎ to the Hebrew original, in sixty-two of instances ʖɲʌɿʎ is used
exclusively to translate the Hebrew noun ʯʧ 576, a word which itself means “favour,
charm, elegance, and acceptance” 577. ʖɲʌɿʎ is therefore the Greek equivalent of the
Hebrew ʯʧ.
Looking at the final thirteen instances of ʖɲʌɿʎ in the LXX translation that
don’t translate ʯʧ, in four of these thirteen instances don’t have a Hebrew original.
As it happens, ʖɲʌɿʎ is an added word, along with ʃɲɿ/and, in Proverbs 15:17, giving
the translation of “Better (ʃʌɸɿʍʍʘʆ) is an entertainment (ɺɸʆɿʍʅʉʎ) of herbs
(ʄɲʖɲʆʉʆ) towards (ʋʌʉʎ) loveliness (ʔɿʄɿɲ) [and (ʃɲɿ) favour (ʖɲʌɿʎ)], rather than
(ɻ) a dinner (ʋɲʌɲɽɸʍɿʎ) of calves (ʅʉʍʖʉʎ) together with (ʅɸʏɲ) hatred (ɸʖɽʌɲ).”
ʖɲʌɿʎ also appears in an addition to Proverbs 25:10 (an extra seventeen

words), of which the translation is as follows: “Favour (ʖɲʌɿʎ) and (ʃɲɿ) love (ʔɿʄɿɲ)
cause freedom (ɸʄɸʐɽɸʌʉʎ), which (ʉ) you are to keep (ʏɻʌɸʘ) for yourself
(ʍɸɲʐʏʉʎ), so that (ɿʆɲ) you may not (ʅɻ) become (ɶɸʆʉʎ) reproached
(ɸʋʉʆɸɿɷɿʍʏʉʎ); but nevertheless (ɲʄʄɲ), guard (ʔʐʄɲʍʍʘ) your (ʍʐ/su) ways (ʉ
ʉɷʉʎ) peaceably (ɸʐʍʐʆɲʄʄɲʃʏʉʎ).”
In Proverbs 26:11, at the end of the Hebrew phrase, the LXX interpolates the
Wisdom of Ben Sira 4:21 into the verse, with ʖɲʌɿʎ translating ʯʧ. However this
really count’s as a translation of a non-Tanakh book.
In Proverbs 30:7, ʖɲʌɿʎ is again an added word to the text, changing the
Hebrew from “Do not (ʬʠ) deny them (ʲʰʮ) to (ʯʮ) me (ʩʰʠ) before (ʭʸʨ) I die
(ʺʥʮ)” to the Greek version “Do not (ʅɻ) remove (ɲʔɲɿʌɸʘ) favour (ʖɲʌɿʎ) from me
(ɸɶʘ) before (ʋʌʉ) my (ɸɶʘ) death (ɲʋʉɽʆɻʍʃʘ).”
Of the final nine instances where ʖɲʌɿʎ is used in the LXX, it translates
ʭʧʸ/mercy in Genesis 43:14 578 and Daniel 1:9; ʣʱʧ/goodness in Esther 2:9;
ʤʬʥʣʢ/greatness in Esther 6:3; ʷʬʧ/smoothness in Proverbs 7:5; and ʯʥʶʸ/goodwill
in Proverbs 10:32, 11:27, 12:2 and 18:22. This means that ʖɲʌɿʎ is only used to
576
Gen. 6:8; 18:3; 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4, 21; 47:25, 29; 50:4; Exod. 3:21; 11:3;
12:36; 33:12, 13 (x2), 16, 17; 34:9; Num. 11:11; 32:5; Deut. 24:1; Judg. 6:17; Ruth 2:2, 10, 13;
1 Sam. 1:18; 16:22; 20:3, 29; 25:8; 27:5; 2 Sam 14:22; 15:25; 16:4; 1 Kings 11:19; Esther 2:15,
17; 5:8; 7:3; 8:5; Psalm 44:3; 83:12; Prov. 1:9; 3:3, 22, 34; 4:9; 5:19; 13:15; 17:8; 22:1; 28:23;
Eccles. 9:11; 10:12; Zech 4:7 (x2); 6:14; 12:10
577
Enhanced Strong’s Lexicon #H2580
578
For all the Greek-Hebrew comparisons in this section, see The Parallel Aligned Hebrew-
Aramaic and Greek Texts of Jewish Scripture - Emanuel Tov: Logos Bible Software
translate five other Hebrew words, and none of these five Hebrew words have the
LXX translators gone into double figures to translate as ʖɲʌɿʎ. The evidence shows
unequivocally that ʖɲʌɿʎ is the translational equivalent of ʯʧ, and wasn’t considered
as a reference to the Charities/Graces.
Even though ʖɲʌɿʎ translates ʯʧ sixty-two times in the LXX, ʯʧ appears

seventy times in the Hebrew Tanakh. Let’s have a look at what the translators of the
LXX decided to translate ʯʧ the eight times that ʖɲʌɿʎ wasn’t used.
The first instance is in Genesis 19:19, where the Hebrew says “Behold, your
servant has found favour (ʯʧ) in your sight...” The LXX says “Seeing that your
servant has found mercy (ɸʄɸʉʎ) before you.” Here the LXX translator has used
ɸʄɸʉʎ instead of ʖɲʌɿʎ to translate ʯʧ. This is interesting for out of the 245
occurrences of ɸʄɸʉʎ in the LXX, 205 times ɸʄɸʉʎ translates ʣʱʧ/goodness 579, a
word that in one instance the LXX translates using the Greek ʖɲʌɿʎ compared to
ɸʄɸʉʎ 580. There appears to be a bit of a similarity between ʖɲʌɿʎ and ɸʄɸʉʎ, and even
between ʯʧ and ʣʱʧ, where in certain cases the meanings cross, leaving it up to the
translator to decide the best word to use. ɸʄɸʉʎ is also used to translate ʯʧ in
Numbers 11:15.
Our third instance of ʯʧ in the Hebrew Tanakh that isn’t translated as ʖɲʌɿʎ
appears in Esther 5:2. The most curious thing about this verse, and Esther itself, is
that the LXX and the Hebrew are more or less completely different. For example the
verse we’re looking at, the Hebrew Esther has forty-two words - the Greek Esther
has sixty-seven words, and the translations of each don’t agree: “And when the king
saw Queen Esther standing in the court, she won favour in his sight, and he held
out to Esther the golden sceptre that was in his hand. Then Esther approached and
touched the tip of the sceptre.” (ESV translation of the Hebrew); “And having raised
the golden sceptre he laid it upon her neck, and embraced her, and said, “Speak to
me.” And she said to him, “I saw thee, my master, as a messenger of God, and my
heart was troubled for fear of your glory; for you, my master, are to be marvelled,
and your face is full of favour.” And while she was speaking, she fainted and fell.
Then the king was troubled, and all his servants comforted her.” (Lancelot
Brenton’s translation of the LXX in updated English) The difference between the LXX
and the Hebrew is astonishing. Up to now, the LXX has more or less been a word for
word translation of the Hebrew original - although once we get to some of the later
579
For all Greek Septuagint references for this, see Appendix D
580
Esther 2:9
works done just before and just after the Babylonian invasion in 586 BCE, the LXX
and the Hebrew start to drift quite a bit off course. Esther 5:2 is a perfect example,
for the LXX translation hasn’t translated all the Hebrew words found - ʯʧ being one
of them.
Four of our five final instances of ʯʧ in the Tanakh are all translated by
different Greek words. ʯʧ is translated as ɸʐʖɲʌɿʍʏʉʎ/well favoured in Proverbs
11:16 (ɸʐʖɲʌɿʍʏʉʎ itself is a compound Greek word of ɸʐ meaning “good, well”, and
the verb ʖɲʌɿɺʉʅɲɿ/to grant favour, a verb that derives from ʖɲʌɿʎ); as
ɷɸʃʏʉʎ/acceptable in Proverbs 22:11; as ɲʌɸʍʃɸɿɲ/allurement in Proverbs 31:30;
and as ɸʋɿʖɲʌɻʎ/gratifying in Nahum 3:4.
Our final manifestation of ʯʧ in the Tanakh is in Jeremiah 31:2. However, the

LXX actually has quite a different chapter numbering system in Jeremiah, and
Jeremiah 31:2 in the Tanakh is 38:2 in the LXX . Nevertheless, the LXX translators
decided to translate ʯʧ as ɽɸʌʅʉʎ, a word which means “hot”, something ʯʧ doesn’t
even contain a hint of meaning. The Hebrew would be translated as “Thus says
Yahuweh, ‘The people who survived the sword found favour (ʯʧ) in the wilderness,
as Israel journeys to find rest for himself.” The LXX is translated as follows: “Thus
says Yahuweh, ‘They found it hot (ɽɸʌʅʉʎ) in the wilderness, together with those
that were slain by the sword. Proceed! But do not destroy Israel’.” The LXX is a sort
of counter-point to the Hebrew. In the Hebrew, people are said to have “survived”
the sword - the LXX counter-points that and says that people were “slain” by the
sword. Though both give the same impression - some people have survived being
killed, and others haven’t - the Hebrew stresses the fact that people have survived -
the LXX stresses that people have died. But then the LXX breaks off from the
Hebrew, and no longer parallels it. However, there are certain things that the LXX
has translated that appears in the Hebrew (thus, says, Yahuweh, found, sword,
wilderness) so the usual explanation for the LXX translators translating ʯʧ as ɽɸʌʅʉʎ
is that they mistook the word for the Hebrew ʭʧ, which means “hot”.
Whilst ʯʧ can be translated by something other than ʖɲʌɿʎ in the LXX, they
really didn’t use any other words a significant amount. Only ɸʄɸʉʎ was used more
than once, and then just twice. Though ɸʄɸʉʎ translates ʯʧ in these instances, the
LXX could also use ʖɲʌɿʎ to translate ʣʱʧ, the usual Hebrew word rendered by the
Greek ɸʄɸʉʎ. There was therefore a slight overlap between the two.
Notwithstanding,ʯʧ is mostly translated by ʖɲʌɿʎ, for ʖɲʌɿʎ was the Greek

equivalent of the Hebrew ʯʧ. Paul didn’t have any other equivalent Greek word to
use if he wanted his audience to understand his points about Yahuweh’s granting of
favour. The Greek speaking Jews knew exactly what he was referring to, for they
themselves studied the LXX, and would know that ʖɲʌɿʎ was used to mean the exact
same thing as the Hebrew ʯʧ. Before Paul was born, his word choices had been
chosen for him, and engrained into Jewish consciousness.
It would be amiss for us to not talk about the use of ʖɲʌɿʎ in other non-Tanakh
Jewish literature. In the Apocrypha for example, ʖɲʌɿʎ appears sixty-four times: six
times in the Wisdom of Solomon 581; twenty-six times in Sirach 582; six times in
Tobit 583; three times in Judith 584; twice in Baruch 585; twice in 1 Esdras 586; fourteen
times in 1 Maccabees 587; and five times in 2 Maccabees 588. The first instance, in The
Wisdom of Solomon (a book written sometime between 200 BCE - 40 CE 589 by either
an Alexandrian Jew, or a combination of an Alexandrian and Israeli Jew) 3:9, the
translations is as follows: “Those who place trust upon Him shall thoroughly
understand truth, and those who are trustworthy shall hold fast to Him in love, for
concerning this, favour (ʖɲʌɿʎ) and mercy are for His chosen ones.” The author is
saying that everyone who is trustworthy and trusts Yahuweh (the “Him”) shall
receive favour and mercy. He makes it explicit that favour and mercy are for “His
chosen ones” (ɸʃʄɸʃʏʉʎ), or, as shown before, the Yisra’elites themselves.
The book with the most references to ʖɲʌɿʎ is the book of Sirach, with
twenty-six occurrences. In most of these instances, we have a few manuscripts that
contain the Hebrew original, so we can check which Hebrew word(s) the Greek has
used ʖɲʌɿʎ to translate. In Sirach 3:18, the Greek translator has translated ʯʧ as
ʖɲʌɿʎ, something in common with the LXX translations of the Tanakh. Later on in
3:31, ʖɲʌɿʎ translates ʡʥʨ meaning “good, good things, goodness, fairness, beauty,
joy, and prosperity” 590. This is interesting, for Paul liked to say to his recipients
“Favour (ʖɲʌɿʎ) to you, and peace from God...” 591 (this is also seen in 1 and 2 Peter
590F
581
Wisdom of Sol. 3:9, 14; 4:15; 8:21; 14:26; 18:2
582
Sirach 3:18, 31; 4:21; 7:19, 33 (x2); 8:19; 12:1; 17:22; 19:25; 20:16; 21:16; 24:16, 17;
26:13, 15 (x2); 29:15; 30:6; 32:10; 35:2; 37:21; 40:17, 22; 41:27; 45:1
583
Tobit 1:13 (x2); 2:14; 7:17; 12:18 (x2)
584
Judith 8:19, 8:23; 10:8
585
Baruch 1:12; 2:14
586
1 Esdras 6:5; 8:4
587
1 Macc. 3:29; 6:13, 24, 59; 9:10; 10:60; 11:11, 24, 33; 12:45; 13:4 (x2), 6; 14:25
588
2 Macc. 1:14; 3:33; 4:16; 7:33; 15:39
589
http://en.wikipedia.org/wiki/Wisdom_of_Solomon#Date_and_authorship
590
591
Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess.
1:2; Philem. 3
1:2 (same chapter, same verse in both books), and Revelation 1:4) which makes
sense if his recipients had a mixture of ʯʧ and ʡʥʨ in mind, as Paul could quite easily
be saying “Favour, charm, goodness, fairness, beauty, elegance, prosperity,
acceptance and joy to you...”, and no one, nor would’ve Paul himself, have thought
that he was referring to the three Graces.
For the remaining twenty-four instances of ʖɲʌɿʎ in Sirach, we find no Hebrew

original in ten of them 592; as an added word in three instances 593; as a translation of
ʯʧ in seven instances 594; as a translation for ʣʱʧ/ in two instances 595; a translation
of ʡʥʨ in one more instance 596; and as a translation for ʤʥʷʺ, meaning “hope and
expectation” 597 in one instance 598.
596F 597F
The Greek-Hebrew translation of Sirach closely resembles the Greek-Hebrew

translations of the rest of Jewish Literature, with ʖɲʌɿʎ used for ʯʧ the most, and a
few other words that are used sparingly.
ʖɲʌɿʎ is also seen in the Jewish Pseudepigrapha 599, appearing thirty-five times:
seven times in the Letter of Aristeas 600; once in 1 Enoch 601; twelve times in the
Testaments of the Twelve Patriarchs 602; four times in books 4 and 5 of the Sibylline
Oracles 603; once in Ezekiel the Tragedian 604; once in Aristobulus 605; three times in the
Life and Sentences of Aesop/Ahiqar 606; four times in 3 Maccabees 607; and twice in 4
Maccabees 608.
592
Sirach 17:22; 19:25; 20:16; 21:16; 24:16, 17; 26:13; 29:15; 30:6; 35:2
593
Sirach 26:15; 37:21; 40:22
594
Sirach 4:21; 7:19, 33; 26:15; 32:10; 41:27; 45:1
595
Sirach 7:33; 40:17
596
Sirach 8:19
597
598
Sirach 12:1
599
For information on all of the Jewish Pseudepigrapha, see The Old Testament
Greek Pseudepigrapha by Ken Penner
600
Letter of Aristeas 1:8, 54, 226, 230, 238, 249, 272
601
1st Enoch 5:7
602
Reuben 4:8; Simeon 4:5; 5:2; Levi 18:9; Prayer of Levi 9; Judah 2:1; 24:2; Joseph 3:4; 11:6;
12:3; 19:6; Benjamin 4:5
603
Sibylline Oracles 4:46, 189; 5:59, 5:330
604
Ezekiel the Tragedian 1:162
605
Aristobulus 4
606
Life and Sentences of Aesop/Ahiqar 23, 25, 32
607
3 Macc. 1:9; 5:20, 41; 6:36
608
4 Macc. 5:9; 11:12
Picking on Paul for using ʖɲʌɿʎ is to ignore all Greek-Jewish literature and
translation that occurred over the three centuries prior to his birth in the 1st Century
CE. The history of ʖɲʌɿʎ and its use demonstrates how the readers in the first
Century CE understood it when seeing the word in Paul’s letters.
In the N.T. Writings, ʖɲʌɿʎ is used 155 times. In the non-Pauline writings, we
find it forty-seven times: eight times in Luke 609; seventeen times in Acts 610; four
times in John 611; twice in James 612; ten times in 1 Peter 613; twice in 2 Peter 614; once
in 2 John 615; once in Jude 616; and twice in Revelation 617.
The attributed Pauline literature uses ʖɲʌɿʎ 108 times: twenty-four times in
Romans 618; ten times in 1 Corinthians 619; eighteen times in 2 Corinthians 620; seven
times in Galatians 621; twelve times in Ephesians 622; three times in Philippians 623; five
times each in Colossians 624 and 2 Timothy 625; twice each in 1 Thessalonians 626 and
Philemon 627; four times each in 2 Thessalonians 628, 1 Timothy 629 and Titus 630; and
eight times in Hebrews 631. Ratio-wise, Romans uses ʖɲʌɿʎ every 296.29 words;
1 Corinthians every 683; 2 Corinthians every 248.77; Galatians every 309.86;
Ephesians every 186.33; Philippians every 543; Colossians every 316.4;
1 Thessalonians every 740.5; 2 Thessalonians every 205.75; 1 Timothy every 379.75;
609
Luke 1:30; 2:40, 52; 4:22; 6:32, 33, 34; 17:9
610
Acts 2:47; 4:33; 6:8; 7:10, 46; 11:23; 13:43; 14:3, 26; 15:11, 40; 18:27; 20:24, 32; 24:27;
25:3, 9
611
John 1:14; 16 (x2), 17
612
James 4:6 (x2)
613
1 Pet. 1:2, 10, 13; 2:19, 20; 3:7; 4:10; 5:5, 10, 12
614
2 Pet. 1:2; 3:18
615
2 John 3
616
Jude 4
617
Rev. 1:4; 22:21
618
Rom. 1:5, 7; 3:24; 4:4, 16; 5:2, 15 (x2), 17, 20, 21; 6:1, 14, 15, 17; 7:25; 11:5, 6 (x3); 12:3,
6; 15:15; 16:20
619
1 Cor. 1:3, 4; 3:10; 10:30; 15:10 (x3), 57; 16:3, 23
620
2 Cor. 1:2, 12, 15; 2:14; 4:15; 6:1; 8:1, 4, 6, 7, 9, 16, 19; 9:8, 14, 15; 12:9; 13:13
621
Gal. 1:3, 6, 15; 2:9, 21; 5:4; 6:18
622
Eph. 1:2, 6, 7; 2:5, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24
623
Phil. 1:2, 7; 4:23
624
Col. 1:2, 6; 3:16; 4:6, 18
625
2 Tim. 1:2, 3, 9; 2:1; 4:22
626
1 Thess. 1:1; 5:28
627
Philem. 3, 25
628
2 Thess. 1:2, 12; 2:16; 3:18
629
1 Tim. 1:2, 12, 14; 6:21
630
Titus 1:4; 2:11; 3:7, 15
631
Heb. 2:9; 4:16 (x2); 10:29; 12:15, 28; 13:9, 25
2 Timothy every 309.4; Titus every 164.75; Philemon every 166.5; and Hebrews
every 619.13. The order from Highest to lowest is as such: Titus, Philemon,
Ephesians, 2 Thessalonians, 2 Corinthians, Romans, 2 Timothy, Galatians, Colossians,
1 Timothy, Philippians, Hebrews, 1 Corinthians, and 1 Thessalonians.
There is nothing significant with regards to the use of ʖɲʌɿʎ in the attributed
Pauline literature, with larger letters fluctuating between high (Romans,
2 Corinthians) or low (1 Corinthians, Hebrews) uses of ʖɲʌɿʎ, medium letters also
fluctuating between high (Ephesians, Galatians, Colossians) and low (Philippians,
1 Thessalonians, 1 Timothy), and though short letters have a high ratio
(2 Thessalonians, Titus, Philemon), this is explained due to their short nature -
although 2 Thessalonians and Titus having four instances of ʖɲʌɿʎ is intriguing, as the
three closest letters to them in size (2 Timothy, 1 Thessalonians and Colossians) are
further up on the list, having only one more instance of ʖɲʌɿʎ in them (2 Timothy,
Colossians), or less (1 Thessalonians). Galatians is eighth on the list, using ʖɲʌɿʎ
seven times in total.
Though Paul may like to use the word ʖɲʌɿʎ, its use fluctuates between each
letter. If Paul had a “propensity” to use ʖɲʌɿʎ, then why does Galatians only have it a
mere seven times? Even Ephesians uses it more times (twelve). With “propensity”
being used as a description, we’d expect Galatians to be constantly talking about
ʖɲʌɿʎ, but seven times in total demonstrates the opposite.
I’m surprised that the words ɷɿʃɲɿʉʎ/declared upright, ɷɿʃɲɿʉʘ/to be

declared upright, and ɷɿʃɲɿʉʍʐʆɻ/uprightness haven’t been mentioned in this list -
Galatians uses the “being declared upright” word group more times than it does the
“to be joyous” word group (ʖɲʌɲ/joy, ʖɲɿʌʘ/to be joyous, ʖɲʌɿʎ/favour), mentioning
ɷɿʃɲɿʉʎ once 632, ɷɿʃɲɿʉʍʐʆɻ four times 633, and ɷɿʃɲɿʉʘ eight times 634, a total of
thirteen times altogether. Galatians only has ʖɲʌɲ once 635, doesn’t mention ʖɲɿʌʘ,
and uses ʖɲʌɿʎ seven times, a total sum of eight. That Galatians mentions ɷɿʃɲɿʉʘ
the same amount of times that it mentions the entire “to be joyous” word group is
quite telling.
One final point of note with ʖɲʌɿʎ is that 1 Peter uses ʖɲʌɿʎ ten times. If Paul
is using the Greek ʖɲʌɿʎ as a reference to a group of pagan goddesses, then why isn’t
Peter also singled out that he too is using ʖɲʌɿʎ as a reference to a group of pagan
goddesses? Probably because of what I mentioned above: both Paul and Peter are
632
Gal. 3:11
633
Gal. 2:21; 3:6, 21; 5:5
634
Gal. 2:16 (x3), 17; 3:8, 11, 24; 5:4
635
Gal. 5:22
using ʖɲʌɿʎ as the Greek equivalent of the Hebrew ʯʧ. Surprisingly, even for me, was
the fact that due to 1 Peter using ʖɲʌɿʎ ten times, this means that the letter uses
ʖɲʌɿʎ every 168.4 words, just slightly less than the attributed Pauline letters Titus
and Philemon. However, in other Pauline books close to the same word-size of 1
Peter (Philippians, Colossians, 1 Thessalonians, and 1 Timothy), their ʖɲʌɿʎ usage is
quite smaller juxtaposed to 1 Peter, having ʖɲʌɿʎ every 543, 316.4, 740.5, 379.75
words respectfully.
It’s not just Paul who uses the word ʖɲʌɿʎ.
Word 5: The final word on the list is ʋɿʍʏɿʎ. ʋɿʍʏɿʎ is one out of five words that
encompass the “trusting” word group, being a feminine noun meaning “trust”
(unfortunately translated as “faith” in most English Bibles). The popular usage of our
English word “faith” includes a sense of doubt, something ʋɿʍʏɿʎ does not share. It is
better to translate ʋɿʍʏɿʎ as “trust” every time it appears. The English “trust” has no
sense of doubt contained in its meaning, and is the English equivalent of the Greek
ʋɿʍʏɿʎ.
The other four words that encompasses the “trusting” word group are the
following: ʋɿʍʏɸʐʘ/to trust, ʋɿʍʏɿʃʉʎ/trusting, ʋɿʍʏʉʎ/trustworthy, ʋɿʍʏʉʘ/to be
made trustworthy. Looking at this word group in the N.T. Writings, we discover that
in the non-Pauline literature, the words are used a sum of 275 times 636. In the
attributed Pauline literature (including Hebrews), the words are used a quantity of
271 times.
Of the five words that encompass the “trusting” word group, we ascertain
that ʋɿʍʏɿʎ is used the most in the N.T. Writings, being used 242 times. ʋɿʍʏɸʐʘ
comes second, being employed 237 times; then ʋɿʍʏʉʎ with 67 exhibitions 637;
ʋɿʍʏɿʃʉʎ with 2 638; and finally ʋɿʍʏʉʘ with 1 639. Looking at the word group per book,
the book with the highest count is actually John in his eyewitness account, using the
word group a total of 100 times! What’s most interesting is that one word out of the
636
For the word statistics of this section that include more than 80 occurrences, please refer
to Appendix B
637
Matt. 24:45; 25:21 (x2), 23 (x2); Luke 12:42; 16:10 (x2), 11, 12; 19:17; John 20:27; Acts
10:45; 13:34; 16:1, 15; 1 Cor. 1:9; 4:2, 17; 7:25; 10:13; 2 Cor. 1:18; 6:15; Gal. 3:9; Eph. 1:1;
6:21; Col. 1:2, 7; 4:7, 9; 1 Thess. 5:24; 2 Thess. 3:3; 1 Tim. 1:12, 15; 3:1, 11; 4:3, 9, 10, 12;
5:16; 6:2 (x2); 2 Tim. 2:2, 11, 13 ; Titus 1:6, 9; 3:8; Heb. 2:17; 3:2, 5; 10:23; 11:11; 1 Pet. 1:21;
4:19; 5:12; 1 John 1:9; 3 John 5; Rev. 1:5; 2:10, 13; 3:14; 17:14; 19:11; 21:5; 22:6
638
Mark 14:3; John 12:3
639
2 Tim. 3:14
“trusting” word group occurs 98 times (!) in John - ʋɿʍʏɸʐʘ. John’s eyewitness
account has 15,635 words within it, meaning he refers to ʋɿʍʏɸʐʘ every 159.54
words. John then uses the word group every 156.35 words. The book that uses the
word group the least is Jude, with only 3 occurrences 640. As Jude is only 461 words
long, Jude uses the word group every 153.6 words, more than that seen in John.
In the attributed Pauline literature, we don’t find the verb ʋɿʍʏɸʐʘ used
nearly as much as is seen in John, for the verb ʋɿʍʏɸʐʘ appears only 56 times in the
whole of the attributed Pauline literature! This is stark contrast to John who used the
verb ʋɿʍʏɸʐʘ 98 times in his eyewitness account alone. ʋɿʍʏɸʐʘ is utilised 21 times
in Romans 641; 9 times in 1 Corinthians 642; twice in 2 Corinthians 643; twice in
Ephesians 644; 4 times in Galatians 645; once in Philippians 646; 5 times in 1
Thessalonians 647; 4 times in 2 Thessalonians 648; 3 times in 1 Timothy 649; once in 2
Timothy 650; twice in Titus 651; twice in Hebrews 652; and isn’t used in Colossians or
Philemon. There’s nothing interesting about Paul’s usage of the verb ʋɿʍʏɸʐʘ,
except that Romans uses the verb ʋɿʍʏɸʐʘ 21 times, almost a third of the entire
amount that it is used in the whole of the attributed Pauline literature. ʋɿʍʏʉʘ is
only used once, in 2 Timothy 3:14, and ʋɿʍʏɿʃʉʎ doesn’t feature at all. The adjective
ʋɿʍʏʉʎ is used 38 times: 5 times in 1 Corinthians; twice in 2 Corinthians; twice in
Ephesians; 1 time in Galatians; 4 times in Colossians; once in 1 Thessalonians; once
in 2 Thessalonians; 11 times in 1 Timothy; 3 times in 2 Timothy; 3 times in Titus;
5 times in Hebrews; and isn’t present in Romans, Philippians, or Philemon.
For the real word in question, the feminine noun ʋɿʍʏɿʎ: as the “trusting”
word group is used 263 times in the attributed Pauline Literature, we can calculate
how many time’s we’re going to see ʋɿʍʏɿʎ: ʋɿʍʏɸʐʘ was seen 56 in total; ʋɿʍʏʉʘ
once; ʋɿʍʏɿʃʉʎ isn’t seen; and ʋɿʍʏʉʎ is seen 38 times. 56 + 1 + 38 = 95 times. This
640
ʋɿʍʏɸʐʘ - Jude 5; ʋɿʍʏɿʎ - Jude 3, 20
641
Rom. 1:16; 3:2, 22; 4:3, 5, 11, 17, 18, 24; 6:8; 9:33; 10:4, 9, 10, 11, 14 (x2), 16; 13:11; 14:2;
15:13
642
1 Cor. 1:21; 3:5; 9:17; 11:18; 13:7; 14:22 (x2); 15:2, 11
643
2 Cor. 4:13 (x2)
644
Eph. 1:13, 19
645
Gal. 2:7, 16; 3:6, 22
646
Phil. 1:29
647
1 Thess. 1:7; 2:4, 10, 13; 4:14
648
2 Thess. 1:10 (x2); 2:11, 12
649
1 Tim. 1:11, 16; 3:16
650
2 Tim. 1:12
651
Titus 1:3; 3:8
652
Heb. 4:3; 11:6
Final Objections #4: Galatians’ “Pauline” Vocabulary Word 5: Pistis 105
means that out of a total of 271 occurrences, ʋɿʍʏʉʎ is seen 176 times in the
attributed Pauline literature.
Looking throughout the attributed Pauline literature, we see that ʋɿʍʏɿʎ is

manifested 40 times in Romans 653; seven times in 1 Corinthians 654; seven times in
2 Corinthians 655; eight times in Ephesians 656; twenty-two times in Galatians 657;
five times in Philippians 658; five times in Colossians 659; eight times in
1 Thessalonians 660; eight times in 2 Thessalonians 661; nineteen times in 1 Timothy 662;
eight times in 2 Timothy 663; six times in Titus 664; twice in Philemon 665; and thirty-one
times in Hebrews 666.
ʋɿʍʏɿʎ is indeed branded quite a bit in the attributed Pauline literature. There
are few points to note. Firstly is the amount of times that ʋɿʍʏɿʎ appears in Romans,
40 times653, which is every 177.78 words. Compared to Galatians, a book 4,942
(roughly the size of Hebrews!) words smaller than Romans, and Galatians has ʋɿʍʏɿʎ
22 times, almost half the amount that Romans does! Galatians therefore mentions
ʋɿʍʏɿʎ every 98.59 words, almost twice the amount per words than Romans does.
This is in direct conflict with the rest of the Hauptbriefe, with both 1654 and
2 Corinthians655 only mentioning ʋɿʍʏɿʎ seven times in total, referencing ʋɿʍʏɿʎ every
975.71 and 639.57 words respectfully. Comparing this to the rest of the undisputed
side, Philippians presents ʋɿʍʏɿʎ five times658, and 1 Thessalonian’s eight times660,
referencing ʋɿʍʏɿʎ every 325.8 and 185.125 words respectfully. Galatians creates the
impression that it has a complete over-emphasis on ʋɿʍʏɿʎ in such a small amount of
words.
Looking at the disputed side, Ephesians, Colossians and Philemon follow a

similar pattern to 1 & 2 Corinthians, Philippians and 1 Thessalonians, with Ephesians
653
Rom. 1:5, 8, 12, 17 (x3); 3:3, 22, 25, 26, 27, 28, 30 (x2), 31; 4:5, 9, 11, 12, 13, 14, 16 (x2),
19, 20; 5:1, 2; 9:30, 32; 10:6, 8, 17; 11:20; 12:3, 6; 14:1, 22, 23 (x2); 16:26
654
1 Cor. 2:5; 12:9; 13:2, 13; 15:14, 17; 16:13
655
2 Cor. 1:24 (x2); 4:13; 5:7; 8:7; 10:15; 13:5
656
Eph. 1:15; 2:8; 2:12, 17; 4:5, 13; 6:16, 23
657
Gal. 1:23; 2:16 (x2), 20; 3:2, 5, 7, 8, 9, 11, 12, 14, 22, 23 (x2), 24, 25, 26; 5:5, 6, 22; 6:10
658
Phil. 1:25, 27; 2:17; 3:9 (x2)
659
Col. 1:4, 23; 2:5, 7, 12
660
1 Thess. 1:3, 8; 3:2, 5, 6, 7, 10; 5:8
661
2 Thess. 1:3, 4, 11; 2:13; 3:2
662
1 Tim. 1:2, 4, 5, 14, 19 (x2); 2:7, 15; 3:9, 13; 4:1, 6, 12; 5:8, 12; 6:10, 11, 12, 21
663
2 Tim. 1:5, 13; 2:18, 22; 3:8, 10, 15; 4:7
664
Titus 1:1, 4, 13; 2:2, 10; 3:15
665
Phile. 5, 6
666
Heb. 4:2; 6:1, 12; 10:22, 38, 39; 11:1, 3, 4, 5, 6, 7 (x2), 8, 9, 11, 13, 17, 20, 21, 22, 23, 24,
27, 28, 29, 30, 31, 33, 39; 12:2; 13:7
evincing ʋɿʍʏɿʎ every 302.75 words; Colossians every 316.4 words; and Philemon
every 166.5 words. 2 Thessalonians, 2 Timothy and Titus feature ʋɿʍʏɿʎ not that
many times661 663 664, but due to the short amount of words in the respected books,
2 Thessalonians showcases ʋɿʍʏɿʎ every 102.88 words; 2 Timothy every 154.75
words; and Titus every 109.83 words. They all still don’t mention ʋɿʍʏɿʎ the same
amount per words as Galatians does.
The only one exception to this - 1 Timothy - has ʋɿʍʏɿʎ nineteen times,
presenting itself every 83.74 words. This is even more times than Galatians. Does
this mean that Galatians could have been written at the same time as 1 Timothy
was, with both of them expressing a great deal of intensity on ʋɿʍʏɿʎ? Possibly, but
only if you assume that Paul wrote both of the letters. If you don’t think that he
wrote one or the other, then you would have to compare the letters to others you
think were written at the same time.
Notwithstanding, comparing the use of ʋɿʍʏɿʎ in 1 Timothy to Galatians, there

are some circumstances that come forth. Of the twenty-two times that ʋɿʍʏɿʎ is in
Galatians, five of them include the definite article before ʋɿʍʏɿʎ 667, turning it into a
title “the (ʉ) trust (ʋɿʍʏɿʎ)” for every 4.4 times ʋɿʍʏɿʎ is mentioned. 1 Timothy on the
other hand has the definite article before ʋɿʍʏɿʎ 9 times 668, referring to “the (ʉ) trust
(ʋɿʍʏɿʎ)” every 2.11 times ʋɿʍʏɿʎ is evinced, more than double the amount of times
that ʋɿʍʏɿʎ has the definite article before it in Galatians. Though the use of ʋɿʍʏɿʎ is
high in both 1 Timothy and Galatians, each letter’s employment of ʋɿʍʏɿʎ is still
different.
Juxtaposing this adduced evidence against the other attributed Pauline

letters, Romans refers to “the trust” twenty times 669; 1 Corinthians five times 670;
2 Corinthians four times 671; Ephesians four times 672; Philippians five times 673;
Colossians five times 674; 1 Thessalonians six times 675; 2 Thessalonians eight times 676;
2 Timothy three times 677; Titus twice 678; and Philemon both times 679. This means
667
Gal. 1:23; 3:14, 23, 25; 6:10
668
1 Tim. 1:4, 19; 3:9; 4:1, 6; 5:8; 6:10, 12, 21
669
Rom. 1:8; 3:3, 25, 26, 30, 31; 4:5, 9, 11, 14, 16, 19, 20; 5:2; 9:30; 10:8, 17; 11:20; 12:6;
14:1
670
1 Cor. 2:5; 13:2; 15:14, 17; 16:13
671
2 Cor. 1:24; 4:13; 10:15; 13:5
672
Eph. 3:12, 17; 4:13; 6:16
673
Phil. 1:25, 27; 2:17; 3:9
674
Col. 1:4, 23; 2:7, 12
675
1 Thess. 1:3, 8; 3:2, 5, 6, 10
676
2 Thess. 1:3; 3:2
677
2 Tim 3:8, 10; 4:7
that Romans refers to “the trust” every two times; 1 Corinthians every 1.4 times; 2
Corinthians every 1.74 times; Ephesians every two times; Philippians every 1.25
times; Colossians every 1.25 times; 1 Thessalonians every 1.33 times; 2
Thessalonians every 4 times; 2 Timothy every two times; Titus every three times;
and Philemon each time.
Galatians is the last one on the list, mentioning “the trust” less times than
every other letter in the Pauline corpus! Comparing it to the Hauptbriefe, we have
Romans, 1 and 2 Corinthians referring to “the trust” more often than not. Even the
rest of the undisputed side agree with the Hauptbriefe’s ʋɿʍʏɿʎ usage.
A final comment on Hebrews, the rejected Pauline letter. Hebrews itself

introduces ʋɿʍʏɿʎ 31 times 680, divulging it every 159.77 words. Of these 31 times,
ʋɿʍʏɿʎ has the definite article ʉ before it four times 681, resulting in Hebrews referring
to “the trust” every 7.75 times, the lowest amount in any attributed Pauline letter.
Albeit it is true that Paul’s attributed letters do contain a high referral to

ʋɿʍʏɿʎ, how Galatians uses is shows that the letter employs the word in an
un-Pauline way. This is another case of Galatians misapplying Pauline vocabulary.
That the most “indubitable” Pauline letter contains so many un-Pauline things, it is
frankly somewhat extraordinary that it is considered so.
678
Titus 1:13; 2:2
679
Philem 5, 6
680
Heb. 4:2; 6:1, 12; 10:22, 38, 39; 11:1, 3, 4, 5, 6, 7 (x2), 8, 9, 11, 13, 17, 20, 21, 22, 23, 24,
27, 28, 29, 30, 31, 33, 39; 12:2; 13:7
681
Heb. 4:2; 11:39; 12:2; 13:7
Final Objections #4: Galatians’ “Pauline” Vocabulary Closing Comments 108
Closing Comments: On the subject of Pauline vocabulary, we have a few others to

speak of. I briefly remarked 682 about a word group just a little while ago - the “being
declared upright” word group - containing the Greek words ɷɿʃɲɿʉʎ/declared
upright, ɷɿʃɲɿʉʘ/to be declared upright, and ɷɿʃɲɿʉʍʐʆɻ/uprightness. I previously
noted 683 that Galatians attested ɷɿʃɲɿʉʎ once, ɷɿʃɲɿʉʍʐʆɻ four times, and ɷɿʃɲɿʉʘ
eight times, a grand total of thirteen times altogether.
However, how does Galatians usage of the “being declared upright” word
group measure against its application in the other Pauline letters?
We find ɷɿʃɲɿʉʎ in the Pauline corpus twenty times: seven times in Romans 684;
once in Galatians 685, Ephesians 686, Colossians 687, 1 Timothy 688, 2 Timothy 689, and
Titus 690; twice in Philippians 691 and 2 Thessalonians 692; and three times in
Hebrews 693. ɷɿʃɲɿʉʘ we find twenty-seven times: fifteen times in Romans 694; twice
in 1 Corinthians 695; eight times in Galatians 696; and once in 1 Timothy 697 and Titus 698.
And ɷɿʃɲɿʉʍʐʆɻ sixty-four times: thirty-four times in Romans 699; once in 1
Corinthians 700, 1 Timothy 701, and Titus 702; four times in Galatians 703 and
Philippians 704; seven times in 2 Corinthians 705; three times in Ephesians 706 and
2 Timothy 707; and six times in Hebrews 708.
682
See above, page 102
683
See above, page 102
684
Rom. 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12
685
Gal. 3:11
686
Eph. 6:1
687
Col. 4:1
688
1 Tim. 1:9
689
2 Tim. 4:8
690
Titus 1:8
691
Phil. 1:7; 4:8
692
2 Thess. 1:5, 6
693
Heb. 10:38; 11:4; 12:23
694
Rom. 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 6:7; 8:30 (x2), 33
695
1 Cor. 4:4; 6:11
696
See page 102 note 632
697
1 Tim. 3:16
698
Titus 3:7
699
Rom. 1:17; 3:5, 21, 22, 25, 26; 4:3, 5, 6, 9, 11 (x2), 13, 22; 5:17, 21; 6:13, 16, 18, 19, 20;
8:10; 9:30 (x3), 31; 10:3 (x3), 4, 5, 6, 10; 14:17
700
1 Cor. 1:30
701
1 Tim. 6:11
702
Titus. 3:5
703
See page 111 note 633
704
Phil. 1:11; 3:6, 9 (x2)
705
2 Cor. 3:9; 5:21; 6:7, 14; 9:9, 10; 11:15
Final Objections #4: Galatians’ “Pauline” Vocabulary Closing Comments 109
Combining these together, Romans accentuates the “being declared upright”

word group fifty-six times; three times in 1 Corinthians, 1 Timothy and Titus; seven
times in 2 Corinthians; thirteen times in Galatians; four times in Ephesians and 2
Timothy; six times in Philippians; once in Colossians; twice in 2 Thessalonians; nine
times in Hebrews; and 1 Thessalonians doesn’t mention either of the three. In
highest to lowest order, they would go Romans (56), Galatians (13), Hebrews (9), 2
Corinthians (7), Philippians (6), Ephesians & 2 Timothy (4), 1 Corinthians + 1 Timothy
& Titus (3), 2 Thessalonians (2), Colossians (1), and 1 Thessalonians (0).
The reason I chose this word group, though it doesn’t appear in every
attributed Pauline letter, is to note which of the three words Paul likes to use the
most: the noun ɷɿʃɲɿʉʍʐʆɻ. But why single this out? If you look at how often Paul
uses ɷɿʃɲɿʉʍʐʆɻ compared to the verb ɷɿʃɲɿʉʘ in Romans, the noun ɷɿʃɲɿʉʍʐʆɻ
outnumbers the verb ɷɿʃɲɿʉʘ more than 2:1 (34 contrasted to 15). In Galatians it’s
the opposite, where the verb ɷɿʃɲɿʉʘ outnumbers the noun ɷɿʃɲɿʉʍʐʆɻ 2:1 (8
compared to 4).
In the other books of 2 Corinthians, Ephesians, Philippians, 2 Timothy, they

and even Hebrews agrees with Roman’s usage of ɷɿʃɲɿʉʍʐʆɻ. None of the above
even contain ɷɿʃɲɿʉʘ - they only use ɷɿʃɲɿʉʍʐʆɻ. 1 Timothy and Titus both mention
the verb and the noun once, and even mention the adjective ɷɿʃɲɿʉʎ once as well.
The only letter that “agrees” with Galatians is 1 Corinthians, mentioning the noun
once and the verb twice, but this is hardly significant due to the fact that
1 Corinthians only mentions the “being declared upright” group 3 times in total -
Galatians has the word group more than 4 times as often as 1 Corinthians.
A further example of Galatians using “Pauline” words in a un-Pauline way.
There are 472 words that appear in the rest of the attributed Pauline
literature that don’t appear in Galatians, however the question of Galatians’
supposed “Pauline” vocabulary has been answered.
706
Eph. 4:24; 5:9; 6:14
707
2 Tim. 2:22; 3:16; 4:8
708
Heb. 1:9; 5:13; 7:2; 11:7, 33; 12:11
Final Objections #5: Galatians’ Appearance in Papyrus 46 110
Objection 5: Doesn’t Galatians appear in ो46, the oldest known

manuscript of Paul’s letters dated between 85-125 CE?
When Craig first posed this objection, it was also assumed that Hebrews was
also one of Paul’s letters. However, the tune has changed as now Hebrews “is of
unknown authorship” 709. This was brought up because in ो46, the manuscript
contains a list of nine of Paul’s attributed letters in height-order: Romans, Hebrews,
1 Corinthians, 2 Corinthians, Ephesians, Galatians, Philippians, Colossians, and
1 Thessalonians 710. Included in the run-down are Hebrews and Galatians. It was
originally thought that because the date for ो46’s writing was very early (85-125 CE
is roughly between 20-60 years after Paul’s death), that it was impossible for a codex
such as ो46 to have been created if the letter’s contained within ो46 were
considered to be genuine Pauline. Now the initial objection of no real consequence -
If Hebrews is not by Paul, then because a letter is included in ो46 does not mean
that it is one of Paul’s letters. It’s also true that Ephesians and Colossians are
contained within ो46, but scholars don’t hold this to account when commentating
on the authenticity of Ephesians or Colossians.
ो46 has been dated to different periods by different people. The person to
date it the earliest - Young Kyu Kim - proposed that ो46 had been written/compiled
during the reign of the Emperor Domitian, who reigned from 81-96 CE 711. However
such an early dating has not gained any support from other Papyrologists.
Papyrologist Philip Comfort dates ो46 to around the middle of the second century -
150 CE 712. Most other papyrologists have dated ो46 to have been written around
200 CE 713, and in a private discussion with Tim J. Finney 714, who has done extensive
work on how the book of Hebrews is used/written in ो46, he said he was convinced
that ो46 should be dated to have been written around 225-250 CE. To say that ो46 is
from 85-125 CE would be far from the truth - the vast majority date it between 150-
250 CE.
Nonetheless, just because Galatians is included in the earliest known codex to

contain accepted Pauline letters, this doesn’t mean that it was written by Paul,
709
http://tinyurl.com/6dw87j2 Since the original version of this paper, Craig has updated the
above to say “Hebrews (which is widely considered to have been written by one of Paul’s
disciples)”
710
Philip Comfort and David Barret - Text of the Earliest New Testament Greek Manuscripts
pp. 202-334
711
Text of the Earliest New Testament Greek Manuscripts pp. 204
712
713
714
http://www.tfinney.net/
Final Objections #5: Galatians’ Appearance in Papyrus 46 111
especially as Hebrews is also contained within ो46. All it means is that a collector
considered it to be Paul’s, without really checking it all through, or even sending
someone to the Galatians to make sure that they had actually received a letter from
Paul, or to find out if they even knew who Paul was.

In conclusion to this paper regarding the Authorship of Galatians, I confess I
was convinced that Paul hadn’t written the letter by the time it was discovered that
we have no evidence of Paul meeting a single person who could be described as a
“Galatian”. I was unaware of all this until I took the time to engage in an objective
analysis of Galatians. There’s also a huge chuck of historical inaccuracy contained
within Galatians itself, and not just the title. Furthermore, Galatians also contains
many things that can only be “un-Pauline” when comparing it to the rest of the
attributed Pauline literature, language and topic wise. It is frankly discombobulating
as to how it was deemed “the most Pauline”.
There is a more serious matter to talk of. If Galatians wasn’t written by Paul,
exactly where does this leave interpretation of Scripture? A lot of how Christianity
interprets the rest of the Bible, and especially Paul’s attributed letters, is through
the lens of Galatians and how the “Torah has been superseded” by “God’s grace”. I
would argue that this is why no one has truly attempted to do what this paper does -
question the authorship of Galatians.
If Galatians is, as demonstrated, a non-Pauline letter, then the Scripture lens

that has for so often been going through Galatians needs to change, and a new
telescope put in its place. As someone who’s had cataract removal surgery, I can
confirm that a new lens can make a huge difference to how one sees things.
Those who argue that Paul wrote Galatians need to have a re-check of what
they’ve written about him - either for or against - as everything that is in Galatians is
not from Paul. The evidence does not support Pauline authorship.
I would recommend that the whole of Scripture and the N.T. Writings should
be viewed through the lens of The Torah. Without the written Torah, then the living
Torah - Yahushua - would have no basis, and that can only be the most disturbing
thought in the world - having no saviour to save us from ourselves, and our
deviations from the way of the Torah.
Final Conclusion 112
I leave you with this final thought. Although not mine, but what Paul said in
Romans:
God, having sent His own Son in the likeness of sinful flesh, and concerning
sin itself He condemned sin through the flesh, so that the faultless ordinances of
the Torah may be obeyed as they should be by us, those who do not walk in
accordance with the flesh, but to the contrary, in accordance with the Spirit. For
those who exist in accordance with the flesh fix their attention upon the things of
the flesh, but those who live in accordance with the Spirit fix their attention upon
the things of the Spirit. Affirming this, fixing attention upon the flesh is separation
from the Supreme One, but fixing attention upon the Spirit is continuous life and
tranquillity. On this account, that which fixes attention on the flesh is animosity
towards God, for the reason that it is not governed by the Torah of God - for it is
unable to be so. Also, those who exist through the flesh are incapable of satisfying
God. Nevertheless, all of you do not exist through flesh, but to the contrary,
through Spirit. That is of course, if the Spirit of God is abiding within you all.
- Romans 8:3b-9

ǣ
Greek-

Chapter 1
1. Ʌɲʐʄʉʎ ɲʋʉʍʏʉʄʉʎ ʉʐʃ ɲʋ ɲʆɽʌʘʋʘʆ ʉʐɷɸ ɷɿ ɲʆɽʌʘʋʉʐ ɲʄʄɲ

ʋɲʐʄʉʎ ɲʋʉʍʏʉʄʉʎ ʉʐ ɲʋʉ ɲʆɽʌʘʋʉʎ ʉʐɷɸ ɷɿɲ ɲʆɽʌʘʋʉʎ ɲʄʄɲ
Paul sent messenger not from man not even through man to the contrary
#G3972 #G652 #G3756 #G575 #G444 #G3761 #G1223 #G444 #G235
ɷɿɲ / ๺ȸ๺z๺ ɍ๺Ɇ๺z๺ ʃɲɿ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ʏʉʐ ɸɶɸɿʌɲʆʏʉʎ ɲʐʏʉʆ ɸʃ ʆɸʃʌʘʆ
ɷɿɲ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ ʃɲɿ Ⱥɸʉʎ ʋɲʏɻʌ ʉ ɸɶɸɿʌʘ ɲʐʏʉʎ ɸʃ ʆɸʃʌʉʎ
through Yahushua Messiah and God Father the raised him out of dead
#G1223 #G2424 #G5543 #G2532 #G2316 #G3962 #G3588 #G1453 #G846 #G1537 #G3498
2. ʃɲɿ ʉɿ ʍʐʆ ɸʅʉɿ ʋɲʆʏɸʎ ɲɷɸʄʔʉɿ ʏɲɿʎ ɸʃʃʄɻʍɿɲɿʎ ʏɻʎ ȳɲʄɲʏɿɲʎ

ʃɲɿ ʉ ʍʐʆ ɸɶʘ ʋɲʎ ɲɷɸʄʔʉʎ ʉ ɸʃʃʄɻʍɿɲ ʉ ȳɲʄɲʏɿɲ
and those together with me all brethren [to] the Ekklesias [of] the Galatia
#G2532 #G3588 #G4862 #G1473 #G3956 #G80 #G3588 #G1577 #G3588 #G1053
3. ʖɲʌɿʎ ʐʅɿʆ ʃɲɿ ɸɿʌɻʆɻ ɲʋʉ Ⱥ๺ɉ๺ ʋɲʏʌʉʎ ʃɲɿ Ⱦ๺ɉ๺ ɻʅʘʆ / ๺ȸ๺z๺ ɍ๺Ɇ๺z๺
ʖɲʌɿʎ ʍʐ ʃɲɿ ɸɿʌɻʆɻ ɲʋʉ ɽɸʉʎ ʋɲʏɻʌ ʃɲɿ ʃʐʌɿʉʎ ɸɶʘ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ
favour ΀ʏʉ΁you and peace from God Father and Master us Yahushua Messiah
#G5485 #G4771 #G2532 #G1515 #G575 #G2316 #G3962 #G2532 #G2962 #G1473 #G2424 #G5543
4. ʏʉʐ ɷʉʆʏʉʎ ɲʐʏʉʆ ʋɸʌɿ ɲʅɲʌʏɿʘʆ ɻʅʘʆ ʉʋʘʎ ɸʇɸʄɻʏɲɿ ɻʅɲʎ ɸʃ ʏʉʐ
ʉ ɷɿɷʘʅɿ ɲʐʏʉʎ ʋɸʌɿ ɲʅɲʌʏɿɲ ɸɶʘ ʉʋʘʎ ɸʇɲɿʌɸʘ ɸɶʘ ɸʃ ʉ
the given him about sins us so that rescue us out of the
#G3588 #G1325 #G846 #G4012 #G266 #G1473 #G3704 #G1807 #G1473 #G1537 #G3588
ɲɿʘʆʉʎ ʏʉʐ ɸʆɸʍʏʘʏʉʎ ʋʉʆɻʌʉʐ ʃɲʏɲ ʏʉ ɽɸʄɻʅɲ ʏʉʐ Ⱥ๺ɉ๺ ʃɲɿ

ɲɿʘʆ ʉ ɸʆɿʍʏɻʅɿ ʋʉʆɻʌʉʎ ʃɲʏɲ ʉ ɽɸʄɻʅɲ ʉ ɽɸʉʎ ʃɲɿ
eon the present wicked down the purpose the God and
#G165 #G3588 #G1764 #G4190 #G2596 #G3588 #G2307 #G3588 #G2316 #G2532
Ʌ๺Ɇ๺ɇ๺ ɻʅʘʆ
ʋɲʏɻʌ ɸɶʘ
Father us
#G3962 #G1473
5. ʘ ɻ ɷʉʇɲ ɸɿʎ ʏʉʐʎ ɲɿʘʆɲʎ ʏʘʆ ɲɿʘʆʘʆ ɲʅɻʆ
ʉʎ ʉ ɷʉʇɲ ɸɿʎ ʉ ɲɿʘʆ ʉ ɲɿʘʆ ɲʅɻʆ
whom the glory into the eon the eon Awmane
#G3739 #G3588 #G1391 #G1519 #G3588 #G165 #G3588 #G165 #G281
6. Ⱥɲʐʅɲɺʘ ʉʏɿ ʉʐʏʘʎ ʏɲʖɸʘʎ ʅɸʏɲʏɿɽɸʍɽɸ ɲʋʉ ʏʉʐ ʃɲʄɸʍɲʆʏʉʎ ʐʅɲʎ ɸʆ
ɽɲʐʅɲɺʘ ʉʏɿ ʉʐʏʘʎ ʏɲʖɸʘʎ ʅɸʏɲʏɿɽɻʅɿ ɲʋʉ ʉ ʃɲʄɸʘ ʍʐ ɸʆ
marvel concerning in this way quickly desert from the called you in
#G2296 #G3754 #G3779 #G5030 #G3346 #G575 #G3588 #G2564 #G4771 #G1722
ʖɲʌɿʏɿ ɸɿʎ ɸʏɸʌʉʆ ɸʐɲɶɶɸʄɿʉʆ

ʖɲʌɿʎ ɸɿʎ ɸʏɸʌʉʎ ɸʐɲɶɶɸʄɿʉʆ
favour into different good news
#G5485 #G1519 #G2087 #G2098
7. ʉ ʉʐʃ ɸʍʏɿʆ ɲʄʄʉ ɸɿ ʅɻ ʏɿʆɸʎ ɸɿʍɿʆ ʉɿ
ʉ ʉʐ ɸɿʅɿ ɲʄʄʉʎ ɸɿ ʅɻ ʏɿʎ ɸɿʅɿ ʉ
the not exist another if not something exist the
#G3588 #G3756 #G1510 #G243 #G1487 #G3361 #G5100 #G1510 #G3588
ʏɲʌɲʍʍʉʆʏɸʎ ʐʅɲʎ ʃɲɿ ɽɸʄʉʆʏɸʎ ʅɸʏɲʍʏʌɸʗɲɿ ʏʉ ɸʐɲɶɶɸʄɿʉʆ ʏʉʐ ɍ๺Ɇ๺z๺

ʏɲʌɲʍʍʘ ʍʐ ʃɲɿ ɽɸʄʘ ʅɸʏɲʍʏʌɸʔʘ ʉ ɸʐɲɶɶɸʄɿʉʆ ʉ ɍʌɻʍʏʉʎ
agitators you and wish change the good news the Messiah
#G5015 #G4771 #G2532 #G2309 #G3344 #G3588 #G2098 #G3588 #G5543
8. ɲʄʄɲ ʃɲɿ ɸɲʆ ɻʅɸɿʎ ɻ ɲɶɶɸʄʉʎ ɸʇ ʉʐʌɲʆʉʐ

ɲʄʄɲ ʃɲɿ ɸɲʆ ɸɶʘ ɻ ɲɶɶɸʄʉʎ ɸʃ ʉʐʌɲʆʉʐ
to the contrary and if we or envoy out of heaven
#G235 #G2532 #G1437 #G1473 #G2228 #G32 #G1537 #G3772
ɸʐɲɶɶɸʄɿɺɻʏɲɿ ʋɲʌ ʉ ɸʐɻɶɶɸʄɿʍɲʅɸɽɲ ʐʅɿʆ ɲʆɲɽɸʅɲ ɸʍʏʘ

ɸʐɲɶɶɸʄɿɺʘ ʋɲʌɲ ʉ ɸʐɲɶɶɸʄɿɺʘ ʍʐ ɲʆɲɽɸʅɲ ɸɿʅɿ
declare good news beside the declared good news you imprecation exist
#G2097 #G3844 #G3588 #G2097 #G4771 #G331 #G1510
9. (omitted from oldest manuscript)
10. Ȱʌʏɿ ɶɲʌ ɲʆɽʌʘʋʉʐʎ ʋɸɿɽʘ ɻ ʏʉʆ Ⱥ๺Ɂ๺ ɻ ɺɻʏʘ ɲʆɽʌʘʋʉɿʎ

ɲʌʏɿ ɶɲʌ ɲʆɽʌʘʋʉʎ ʋɸɿɽʘ ɻ ʉ ɽɸʉʎ ɻ ɺɻʏɸʘ ɲʆɽʌʘʋʉʎ
Just now for man persuade or the God or strive after man
#G737 #G1063 #G444 #G3982 #G2228 #G3588 #G2316 #G2228 #G2212 #G444
ɲʌɸʍʃɸɿʆ ɸɿ ɸʏɿ ɲʆɽʌʘʋʉɿʎ ɻʌɸʍʃʉʆ ɍ๺Ɇ๺z๺ ɷʉʐʄʉʎ ʉʐʃ ɲʆ ɻʅɻʆ

ɲʌɸʍʃʘ ɸɿ ɸʏɿ ɲʆɽʌʘʋʉʎ ɲʌɸʍʃʘ ɍʌɻʍʏʉʎ ɷʉʐʄʉʎ ʉʐ ɲʆ ɸɿʅɿ
please if yet man please Messiah slave not - exist
#G700 #G1487 #G2089 #G444 #G700 #G5543 #G1400 #G3756 #G302 #G1510
11. ȳʆʘʌɿɺʘ ɷɸ ʐʅɿʆ ɲɷɸʄʔʉɿ ʏʉ ɸʐɲɶɶɸʄɿʉʆ ʏʉ ɸʐɲɶɶɸʄɿʍɽɸʆ ʐʋ

ɶʆʘʌɿɺʘ ɷɸ ʍʐ ɲɷɸʄʔʉʎ ʉ ɸʐɲɶɶɸʄɿʉʆ ʉ ɸʐɲɶɶɸʄɿɺʘ ʐʋʉ
make known but you brethren the good news the declared good news under
#G1107 #G1161 #G4771 #G80 #G3588 #G2098 #G3588 #G2097 #G5259
ɸʅʉʐ ʉʏɿ ʉʐʃ ɸʍʏɿʆ ʃɲʏɲ ɲʆɽʌʘʋʉʆ

ɸɶʘ ʉʏɿ ʉʐ ɸɿʅɿ ʃɲʏɲ ɲʆɽʌʘʋʉʎ
me concerning not exist down man
#G1473 #G3754 #G3756 #G1510 #G2596 #G444
12. ʉʐɷɸ ɶɲʌ ɸɶʘ ʋɲʌɲ ɲʆɽʌʘʋʉʐ ʋɲʌɸʄɲɴʉʆ ɲʐʏʉ ʉʐʏɸ ɸɷɿɷɲʖɽɻʆ ɲʄʄɲ
ʉʐɷɸ ɶɲʌ ɸɶʘ ʋɲʌɲ ɲʆɽʌʘʋʉʎ ʋɲʌɲʄɲʅɴɲʆʘ ɲʐʏʉʎ ʉʐʏɸ ɷɿɷɲʍʃʘ ɲʄʄɲ
not even for I beside man accept from it neither taught to the contrary
#G3761 #G1063 #G1473 #G3844 #G444 #G3880 #G846 #G3777 #G1321 #G235
ɷɿ ɲʋʉʃɲʄʐʗɸʘʎ / ๺,๺ z๺ ɍ๺W๺z๺

ɷɿɲ ɲʋʉʃɲʄʐʗɿʎ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ
through revelation Yahushua Messiah
#G1223 #G602 #G2424 #G5543
13. ȸʃʉʐʍɲʏɸ ɶɲʌ ʏɻʆ ɸʅɻʆ ɲʆɲʍʏʌʉʔɻʆ ʋʉʏɸ ɸʆ ʏʘ Ȼʉʐɷɲɿʍʅʘ ʉʏɿ
ɲʃʉʐʘ ɶɲʌ ʉ ɸʅʉʎ ɲʆɲʍʏʌʉʔɻ ʋʉʏɸ ɸʆ ʉ Ȼʉʐɷɲɿʍʅʉʎ ʉʏɿ
heard for the my conduct at that time in the Judaism concerning
#G191 #G1063 #G3588 #G1699 #G391 #G4218 #G1722 #G3588 #G2454 #G3754
ʃɲɽ ʐʋɸʌɴʉʄɻʆ ɸɷɿʘʃʉʆ ʏɻʆ ɸʃʃʄɻʍɿɲʆ ʏʉʐ Ⱥ๺z๺ ʃɲɿ ɸʋʉʌɽʉʐʆ ɲʐʏɻʆ
ʃɲʏɲ ʐʋɸʌɴʉʄɻ ɷɿʘʃʘ ʉ ɸʃʃʄɻʍɿɲ ʉ ɽɸʉʎ ʃɲɿ ʋʉʌɽɸʘ ɲʐʏʉʎ
down exceedingly persecuted the Ekklesia the God and destroying her
#G2596 #G5236 #G1377 #G3588 #G1577 #G3588 #G2316 #G2532 #G4199 #G846
14. ʃɲɿ ɸʋʌʉɸʃʉʋʏʉʆ ɸʆ ʏʘ Ȼʉʐɷɲɿʍʅʘ ʐʋɸʌ ʋʉʄʄʉʐʎ ʍʐʆɻʄɿʃɿʘʏɲʎ ɸʆ ʏʘ

ʃɲɿ ʋʌʉʃʉʋʏʘ ɸʆ ʉ Ȼʉʐɷɲɿʍʅʉʎ ʐʋɸʌ ʋʉʄʐʎ ʍʐʆɻʄɿʃɿʘʏɻʎ ɸʆ ʉ
and advanced in the Judaism above many equals in the
#G2532 #G4298 #G1722 #G3588 #G2454 #G5228 #G4183 #G4915 #G1722 #G3588
ɶɸʆɸɿ ʅʉʐ ʋɸʌɿʍʍʉʏɸʌʘʎ ɺɻʄʘʏɻʎ ʐʋɲʌʖʘʆ ʏʘʆ ʋɲʏʌɿʃʘʆ ʅʉʐ ʋɲʌɲɷʉʍɸʘʆ

ɶɸʆʉʎ ɸɶʘ ʋɸʌɿʍʍʉʏɸʌʘʎ ɺɻʄʘʏɻʎ ʐʋɲʌʖʘ ʉ ʋɲʏʌɿʃʉʎ ɸɶʘ ʋɲʌɲɷʉʍɿʎ
race my especially more zealous existing the ancestral my traditions
#G1085 #G1473 #G4056 #G2207 #G5225 #G3588 #G3967 #G1473 #G3862
15. Ƀʏɸ ɷɸ ɸʐɷʉʃɻʍɸʆ ʉ ɲʔʉʌɿʍɲʎ ʅɸ ɸʃ ʃʉɿʄɿɲʎ ʅɻʏʌʉʎ ʅʉʐ
ʉʏɸ ɷɸ ɸʐɷʉʃɸʘ ʉ ɲʔʉʌɿɺʘ ɸɶʘ ɸʃ ʃʉɿʄɿɲ ʅɻʏɻʌ ɸɶʘ
when but seemed desirable the had separated me out of womb mother my
#G3753 #G1161 #G2106 #G3588 #G873 #G1473 #G1537 #G2836 #G3384 #G1473
16. ɲʋʉʃɲʄʐʗɲɿ ʏʉʆ z๺Ʌ๺ ɲʐʏʉʐ ɸʆ ɸʅʉɿ ɿʆɲ ɸʐɲɶɶɸʄɿʍʘʅɲɿ ɲʐʏʉʆ ɸʆ

ɲʋʉʃɲʄʐʋʏʘ ʉ ʐɿʉʎ ɲʐʏʉʎ ɸʆ ɸɶʘ ɿʆɲ ɸʐɲɶɶɸʄɿɺʘ ɲʐʏʉʎ ɸʆ
to reveal the son his in me that declare good news his in
#G601 #G3588 #G5207 #G846 #G1722 #G1473 #G2443 #G2097 #G846 #G1722
ʏʉɿʎ ɸɽʆɸʍɿʆ ɸʐɽɸʘʎ ʉʐ ʋʌʉʍɲʆɸɽɸʅɻʆ ʍɲʌʃɿ ʃɲɿ ɲɿʅɲʏɿ

ʉ ɸɽʆʉʎ ɸʐɽɸʘʎ ʉʐ ʋʌʉʍɲʆɲʏɿɽɻʅɿ ʍɲʌʇ ʃɲɿ ɲɿʅɲ
the nations immediately not consult flesh and blood
#G3588 #G1484 #G2112 #G3756 #G4323 #G4561 #G2532 #G129
17. ʉʐɷɸ ɻʄɽʉʆ ɸɿʎ Ȼɸʌʉʍʉʄʐʅɲ ʋʌʉʎ ʏʉʐʎ ʋʌʉ ɸʅʉʐ ɲʋʉʍʏʉʄʉʐʎ
ʉʐɷɸ ɸʌʖʉʅɲɿ ɸɿʎ Ȼɸʌʉʍʉʄʐʅɲ ʋʌʉʎ ʉ ʋʌʉ ɸɶʘ ɲʋʉʍʏʉʄʉʎ
not even came into Jerusalem towards the ahead me [a] sent messenger
#G3761 #G2064 #G1519 #G2414 #G4314 #G3588 #G4253 #G1473 #G652
ɲʄʄɲ ɲʋɻʄɽɲ ɸɿʎ Ȱʌɲɴɿɲʆ ʃɲɿ ʋɲʄɿʆ ʐʋɸʍʏʌɸʗɲ ɸɿʎ ȴɲʅɲʍʃʉʆ

ɲʄʄɲ ɲʋɸʌʖʉʅɲɿ ɸɿʎ ɲʌɲɴɿɲ ʃɲɿ ʋɲʄɿʆ ʐʋʉʍʏʌɸʔʘ ɸɿʎ ɷɲʅɲʍʃʉʎ
to the contrary went off into Arabia and again turned back into Damascus
#G235 #G565 #G1519 #G688 #G2532 #G3825 #G5290 #G1519 #G1154
18. ȵʋɸɿʏɲ ʅɸʏɲ ɸʏɻ ʏʌɿɲ ɲʆɻʄɽʉʆ ɸɿʎ Ȼɸʌʉʍʉʄʐʅɲ ɿʍʏʉʌɻʍɲɿ Ⱦɻʔɲʆ ʃɲɿ ɸʅɸɿʆɲ
ɸʋɸɿʏɲ ʅɸʏɲ ɸʏʉʎ ʏʌɸɿʎ ɲʆɸʌʖʉʅɲɿ ɸɿʎ Ȼɸʌʉʍʉʄʐʅɲ ɿʍʏʉʌɸʘ Ⱦɻʔɲʎ ʃɲɿ ʅɸʆʘ
Afterwards with year three went up into Jerusalem visiting Kepha and stayed
#G1899 #G3326 #G2094 #G5140 #G424 #G1519 #G2414 #G2477 #G2786 #G2532 #G3306
ʋʌʉʎ ɲʐʏʉʆ ɻʅɸʌɲʎ ɷɸʃɲʋɸʆʏɸ

ʋʌʉʎ ɲʐʏʉʎ ɻʅɸʌɲ ɷɸʃɲʋɸʆʏɸ
towards him days fifteen
#G4314 #G846 #G2250 #G1178
19. ɸʏɸʌʉʆ ɷɸ ʏʘʆ ɲʋʉʍʏʉʄʘʆ ʉʐʖ ɸɿɷʉʆ ɸɿ ʅɻ Ȼɲʃʘɴʉʆ ʏʉʆ ɲɷɸʄʔʉʆ
ɸʏɸʌʉʎ ɷɸ ʉ ɲʋʉʍʏʉʄʉʎ ʉʐ ɸɿɷʉʆ ɸɿ ʅɻ Ȼɲʃʘɴʉʎ ʉ ɲɷɸʄʔʉʎ
different but the sent messenger not saw if not Ya’qob the brethren
#G2087 #G1161 #G3588 #G652 #G3756 #G3708 #G1487 #G3361 #G2385 #G3588 #G80
ʏʉʐ <๺z๺
ʉ ʃʐʌɿʉʎ
the Master
#G3588 #G2962
20. ɲ ɷɸ ɶʌɲʔʘ ʐʅɿʆ ɿɷʉʐ ɸʆʘʋɿʉʆ ʏʉʐ Ⱥ๺z๺ ʉʏɿ ʉʐ ʗɸʐɷʉʅɲɿ
ʉʎ ɷɸ ɶʌɲʔʘ ʍʐ ɿɷʉʐ ɸʆʘʋɿʉʆ ʉ ɽɸʉʎ ʉʏɿ ʉʐ ʗɸʐɷʉʅɲɿ
What but write you behold in front of the God concerning not lie
#G3739 #G1161 #G1125 #G4771 #G2400 #G1799 #G3588 #G2316 #G3754 #G3756 #G5574
21. ȵʋɸɿʏɲ ɻʄɽʉʆ ɸɿʎ ʏɲ ʃʄɿʅɲʏɲ ʏɻʎ ɇʐʌɿɲʎ ʃɲɿ ʏɻʎ Ⱦɿʄɿʃɿɲʎ
ɸʋɸɿʏɲ ɸʌʖʉʅɲɿ ɸɿʎ ʉ ʃʄɿʅɲ ʉ ɇʐʌɿɲ ʃɲɿ ʉ Ⱦɿʄɿʃɿɲ
Afterwards came into the zone the Syria and the Cilicia
#G1899 #G2064 #G1519 #G3588 #G2824 #G3588 #G4947 #G2532 #G3588 #G2791
22. ɻʅɻʆ ɷɸ ɲɶʆʉʉʐʅɸʆʉʎ ʏʘ ʋʌʉʍʘʋʘ ʏɲɿʎ ɸʃʃʄɻʍɿɲɿʎ ʏɻʎ Ȼʉʐɷɲɿɲʎ ʏɲɿʎ ɸʆ
ɸɿʅɿ ɷɸ ɲɶʆʉɸʘ ʉ ʋʌʉʍʘʋʉʆ ʉ ɸʃʃʄɻʍɿɲ ʉ Ȼʉʐɷɲɿɲ ʉ ɸʆ
exist but unknown the face the Ekklesia the Judea the in
#G1510 #G1161 #G50 #G3588 #G4383 #G3588 #G1577 #G3588 #G2249 #G3588 #G1722
ɍ๺W๺ɏ๺
ɍʌɻʍʏʉʎ
Messiah
#G5543
23. ʅʉʆʉʆ ɷɸ ɲʃʉʐʉʆʏɸʎ ɻʍɲʆ ʉʏɿ ʉ ɷɿʘʃʘʆ ɻʅɲʎ ʋʉʏɸ ʆʐʆ

ʅʉʆʉʎ ɷɸ ɲʃʉʐʘ ɸɿʅɿ ʉʏɿ ʉ ɷɿʘʃʘ ɸɶʘ ʋʉʏɸ ʆʐʆ
merely but hearing exist concerning the persecutor us at that time now
#G3441 #G1161 #G191 #G1510 #G3754 #G3588 #G1377 #G1473 #G4218 #G3568
ɸʐɲɶɶɸʄɿɺɸʏɲɿ ʏɻʆ ʋɿʍʏɿʆ ɻʆ ʋʉʏɸ ɸʋʉʌɽɸɿ

ɸʐɲɶɶɸʄɿɺʘ ʉ ʋɿʍʏɿʎ ʉʎ ʋʉʏɸ ʋʉʌɽɸʘ
declares good news the trust he at that time destroyed
#G2097 #G3588 #G4102 #G3739 #G4218 #G4199
24. ʃɲɿ ɸɷʉʇɲɺʉʆ ɸʆ ɸʅʉɿ ʏʉʆ Ⱥ๺E๺

ʃɲɿ ɷʉʇɲɺʘ ɸʆ ɸɶʘ ʉ ɽɸʉʎ
and they gave splendour in me [to] the God
#G2532 #G1392 #G1722 #G1473 #G3588 #G2316
Chapter 2
1. ȵʋɸɿʏɲ ɷɿɲ Ȼิȴิ ɸʏʘʆ ʋɲʄɿʆ ɲʆɸɴɻʆ ɸɿʎ Ȼɸʌʉʍʉʄʐʅɲ ʅɸʏɲ Ȳɲʌʆɲɴɲʎ
ɸʋɸɿʏɲ ɷɿɲ ɷɸʃɲʏɸʍʍɲʌɸʎ ɸʏʉʎ ʋɲʄɿʆ ɲʆɲɴɲɿʆʘ ɸɿʎ Ȼɸʌʉʍʉʄʐʅɲ ʅɸʏɲ Ȳɲʌʆɲɴɲʎ
Afterwards through fourteen years again ascended into Jerusalem with Barnabas
#G1899 #G1223 #G1180 #G2094 #G3825 #G305 #G1519 #G2414 #G3326 #G921
ʍʐʆʋɲʌɲʄɲɴʘʆ ʃɲɿ Ɉɿʏʉʆ

ʍʐʅʋɲʌɲʄɲʅɴɲʆʘ ʃɲɿ Ɉɿʏʉʎ
taking with also Titus
#G4838 #G2532 #G5103
2. ɲʆɸɴɻʆ ɷɸ ʃɲʏɲ ɲʋʉʃɲʄʐʗɿʆ ʃɲɿ ɲʆɸɽɸʅɻʆ ɲʐʏʉɿʎ ʏʉ ɸʐɲɶɶɸʄɿʉʆ ʉ

ɲʆɲɴɲɿʆʘ ɷɸ ʃɲʏɲ ɲʋʉʃɲʄʐʗɿʎ ʃɲɿ ɲʆɲʏɿɽɻʅɿ ɲʐʏʉʎ ʉ ɸʐɲɶɶɸʄɿʉʆ ʉ
Ascended but down revelation and communicated them the good news the
#G305 #G1161 #G2596 #G602 #G2532 #G394 #G846 #G3588 #G2098 #G3588
ʃɻʌʐʍʍʘ ɸʆ ʏʉɿʎ ɸɽʆɸʍɿʆ ʃɲɽ ɿɷɿɲʆ ɷɸ ʏʉɿʎ ɷʉʃʉʐʍɿʆ ʅɻ

ʃɻʌʐʍʍʘ ɸʆ ʉ ɸɽʆʉʎ ʃɲʏɲ ɿɷɿʉʎ ɷɸ ʉ ɷʉʃɸʘ ʅɻ
announced in the nations down myself but the supposed not
#G2784 #G1722 #G3588 #G1484 #G2596 #G2398 #G1161 #G3588 #G1380 #G3361
ʋʘʎ ɸɿʎ ʃɸʆʉʆ ʏʌɸʖʘ ɻ ɸɷʌɲʅʉʆ

ʋʘʎ ɸɿʎ ʃɸʆʉʎ ʏʌɸʖʘ ɻ ʏʌɸʖʘ
by any means into fruitless run or ran
#G4458 #G1519 #G2756 #G5143 #G2228 #G5143
3. ɲʄʄ ʉʐɷɸ Ɉɿʏʉʎ ȵʄʄɻʆ ʘʆ ɻʆɲɶʃɲʍɽɻ ʋɸʌɿʏʅɻɽɻʆɲɿ

ɲʄʄɲ ʉʐɷɸ ʏɿʏʉʎ ɸʄʄɻʆ ɸɿʅɿ ɲʆɲɶʃɲɺʘ ʋɸʌɿʏɸʅʆʘ
to the contrary not even Titus Greek existing forced circumcise
#G235 #G3761 #G5103 #G1672 #G1510 #G315 #G4059
4. ɷɿɲ ɷɸ ʏʉʐʎ ʋɲʌɸɿʍɲʃʏʉʐʎ ʗɸʐɷɲɷɸʄʔʉʐʎ ʉɿʏɿʆɸʎ ʋɲʌɸɿʍɻʄɽʉʆ ʃɲʏɲʍʃʉʋɻʍɲɿ
ɷɿɲ ɷɸ ʉ ʋɲʌɸɿʍɲʃʏʉʎ ʗɸʐɷɲɷɸʄʔʉʎ ʉʍʏɿʎ ʋɲʌɸɿʍɸʌʖʉʅɲɿ ʃɲʏɲʍʃʉʋɸʘ
through but the secretly brought in false brethren who crept in secretly to plot against
#G1223 #G1161 #G3588 #G3920 #G5569 #G3748 #G3922 #G2684
ʏɻʆ ɸʄɸʐɽɸʌɿɲʆ ɻʅʘʆ ɻʆ ɸʖʉʅɸʆ ɸʆ ɍ๺W๺ɏ๺ / ๺,๺ z๺ ɿʆɲ ɻʅɲʎ

ʉ ɸʄɸʐɽɸʌɿɲ ɸɶʘ ʉʎ ɸʖʘ ɸʆ ɍʌɻʍʏʉʎ Ȼɻʍʉʐʎ ɿʆɲ ɸɶʘ
the freedom us which have in Messiah Yahushua that us
#G3588 #G1657 #G1473 #G3739 #G2192 #G1722 #G5543 #G2424 #G2443 #G1473
ʃɲʏɲɷʉʐʄʘʍʘʍɿʆ
ʃɲʏɲɷʉʐʄʉʘ
bring into bondage
#G2615
5. ʉɿʎ ʉʐɷɸ ʋʌʉʎ ʘʌɲʆ ɸɿʇɲʅɸʆ ɿʆɲ ɻ ɲʄɻɽɸɿɲ ʏʉʐ Ⱥ๺z๺ ɷɿɲʅɸɿʆɻ
ʉʎ ʉʐɷɸ ʋʌʉʎ ʘʌɲ ɸɿʃʘ ɿʆɲ ʉ ɲʄɻɽɸɿɲ ʉ ɽɸʉʎ ɷɿɲʅɸʆʘ
whom not even towards [an] hour yield that the truth the God thoroughly remain
#G3739 #G3761 #G4314 #G5610 #G1502 #G2443 #G3588 #G225 #G3588 #G2316 #G1265
ʋʌʉʎ ʐʅɲʎ
ʋʌʉʎ ʍʐ
towards you
#G4314 #G4771
6. Ȱʋʉ ɷɸ ʏʘʆ ɷʉʃʉʐʆʏʘʆ ɸɿʆɲɿ ʏɿ ʉʋʉɿʉɿ ʋʉʏɸ ɻʍɲʆ ʉʐɷɸʆ

ɲʋʉ ɷɸ ʉ ɷʉʃɸʘ ɸɿʅɿ ʏɿʎ ʉʋʉɿʉʎ ʋʉʏɸ ɸɿʅɿ ʉʐɷɸɿʎ
From but the supposing exist something what quality at that time exist nothing
#G575 #G1161 #G3588 #G1380 #G1510 #G5100 #G3697 #G4218 #G1510 #G3762
ʅʉɿ ɷɿɲʔɸʌɸɿ ʋʌʉʍʘʋʉʆ ʉ Ⱥ๺ɇ๺ ɲʆɽʌʘʋʉʐ ʉʐ ʄɲʅɴɲʆɸɿ ɸʅʉɿ

ɸɶʘ ɷɿɲʔɸʌʘ ʋʌʉʍʘʋʉʆ ʉ ɽɸʉʎ ɲʆɽʌʘʋʉʎ ʉʐ ʄɲʅɴɲʆʘ ɸɶʘ
me matters face the God man not receive me
#G1473 #G1308 #G4383 #G3588 #G2316 #G444 #G3756 #G2983 #G1473
ɶɲʌ ʉɿ ɷʉʃʉʐʆʏɸʎ ʉʐɷɸʆ ʋʌʉʍɲʆɸɽɸʆʏʉ

ɶɲʌ ʉ ɷʉʃɸʘ ʉʐɷɸɿʎ ʋʌʉʍɲʆɲʏɿɽɻʅɿ
for the supposed nothing added
#G1063 #G3588 #G1380 #G3762 #G4323
7. ɲʄʄɲ ʏʉʐʆɲʆʏɿʉʆ ɿɷʉʆʏɸʎ ʉʏɿ ʋɸʋɿʍʏɸʐʅɲɿ ʏʉ ɸʐɲɶɶɸʄɿʉʆ ʏɻʎ ɲʃʌʉɴʐʍʏɿɲʎ
ɲʄʄɲ ʏʉʐʆɲʆʏɿʉʆ ɸɿɷʉʆ ʉʏɿ ʋɿʍʏɸʐʘ ʉ ɸʐɲɶɶɸʄɿʉʆ ʉ ɲʃʌʉɴʐʍʏɿɲ
to the contrary contrariwise seen concerning been trusted the good news the uncircumcised
#G235 #G5121 #G3708 #G3754 #G4100 #G3588 #G2098 #G3588 #G203
ʃɲɽʘʎ Ʌɸʏʌʉʎ ʏɻʎ ʋɸʌɿʏʉʅɻʎ

ʃɲɽʘʎ Ʌɸʏʌʉʎ ʉ ʋɸʌɿʏʉʅɻ
exactly as Peter the circumcised
#G2531 #G4074 #G3588 #G4061
8. ʉ ɶɲʌ ɸʆɸʌɶɻʍɲʎ Ʌɸʏʌʘ ɸɿʎ ɲʋʉʍʏʉʄɻʆ ʏɻʎ ʋɸʌɿʏʉʅɻʎ ɸʆɻʌɶɻʍɸʆ ʃɲɿ
ʉ ɶɲʌ ɸʆɸʌɶɸʘ Ʌɸʏʌʉʎ ɸɿʎ ɲʋʉʍʏʉʄɻ ʉ ʋɸʌɿʏʉʅɻ ɸʆɸʌɶɸʘ ʃɲɿ
the for displaying Petros into being a delegate the circumcised displayed also
#G3588 #G1063 #G1754 #G4074 #G1519 #G651 #G3588 #G4061 #G1754 #G2532
ɸʅʉɿ ʏɲ ɸɿʎ ɸɽʆɻ

ɸɶʘ ʉ ɸɿʎ ɸɽʆʉʎ
me the into nations
#G1473 #G3588 #G1519 #G1484
9. ʃɲɿ ɶʆʉʆʏɸʎ ʏɻʆ ʖɲʌɿʆ ʏɻʆ ɷʉɽɸɿʍɲʆ ʅʉɿ Ȼɲʃʘɴʉʎ ʃɲɿ Ʌɸʏʌʉʎ ʃɲɿ
ʃɲɿ ɶɿʆʘʍʃʘ ʉ ʖɲʌɿʎ ʉ ɷɿɷʘʅɿ ɸɶʘ Ȼɲʃʘɴʉʎ ʃɲɿ Ʌɸʏʌʉʎ ʃɲɿ
and understood the favour the given me Ya’qob and Peter and
#G2532 #G1097 #G3588 #G5485 #G3588 #G1325 #G1473 #G2385 #G2532 #G4074 #G2532
Ȼʘɲʆʆɻʎ ʉɿ ɷʉʃʉʐʆʏɸʎ ʍʏʐʄʉɿ ɸɿʆɲɿ ɷɸʇɿɲʎ ɸɷʘʃɲʆ ɸʅʉɿ ʃɲɿ Ȳɲʌʆɲɴɲ

Ȼʘɲʆʆɻʎ ʉ ɷʉʃɸʘ ʍʏʐʄʉʎ ɸɿʅɿ ɷɸʇɿʉʎ ɷɿɷʘʅɿ ɸɶʘ ʃɲɿ Ȳɲʌʆɲɴɲʎ
Yahuchanon the supposed pillars exist right gave me and Barnabas
#G2491 #G3588 #G1380 #G4769 #G1510 #G1188 #G1325 #G1473 #G2532 #G921
ʃʉɿʆʘʆɿɲʎ ɿʆɲ ɻʅɸɿʎ ɸɿʎ ʏɲ ɸɽʆɻ ɲʐʏʉɿ ɷɸ ɸɿʎ ʏɻʆ

ʃʉɿʆʘʆɿɲ ɿʆɲ ɸɶʘ ɸɿʎ ʉ ɸɽʆʉʎ ɲʐʏʉʎ ɷɸ ɸɿʎ ʉ
joint participation that we into the nations them but into the
#G2842 #G2443 #G1473 #G1519 #G3588 #G1484 #G846 #G1161 #G1519 #G3588
ʋɸʌɿʏʉʅɻʆ
ʋɸʌɿʏʉʅɻ
circumcised
#G4061
10. ʅʉʆʉʆ ʏʘʆ ʋʏʘʖʘʆ ɿʆɲ ʅʆɻʅʉʆɸʐʘʅɸʆ ʉ ʃɲɿ ɸʍʋʉʐɷɲʍɲ ɲʐʏʉ ʏʉʐʏʉ
ʅʉʆʉʎ ʉ ʋʏʘʖʉʎ ɿʆɲ ʅʆɻʅʉʆɸʐʘ ʉ ʃɲɿ ʍʋʉʐɷɲɺʘ ɲʐʏʉʎ ʉʐʏʉʎ
merely the destitute ones that be mindful of the and endeavoured same this
#G3441 #G3588 #G4434 #G2443 #G3421 #G3588 #G2532 #G4704 #G846 #G3778
ʋʉɿɻʍɲɿ
ʋʉɿɸʘ
accomplish
#G4160
11. Ƀʏɸ ɷɸ ɻʄɽɸʆ Ⱦɻʔɲʎ ɸɿʎ Ȱʆʏɿʉʖɸɿɲʆ ʃɲʏɲ ʋʌʉʍʘʋʉʆ ɲʐʏʘ ɲʆʏɸʍʏɻʆ ʉʏɿ
Ƀʏɸ ɷɸ ɸʌʖʉʅɲɿ Ⱦɻʔɲʎ ɸɿʎ Ȱʆʏɿʉʖɸɿɲ ʃɲʏɲ ʋʌʉʍʘʋʉʆ ɲʐʏʉʎ ɲʆɽɿʍʏɻʅɿ ʉʏɿ
when but came Kepha into Antioch down face his I stood against concerning
#G3753 #G1161 #G2064 #G2786 #G1519 #G490 #G2596 #G4383 #G846 #G436 #G3754
ʃɲʏɸɶʆʘʍʅɸʆʉʎ ɻʆ
ʃɲʏɲɶɿʆʘʍʃʘ ɸɿʅɿ
condemned he existed
#G2607 #G1510
12. ʋʌʉ ʏʉʐ ɶɲʌ ɸʄɽɸɿʆ ʏɿʆɲ ɲʋʉ Ȼɲʃʘɴʉʐ ʅɸʏɲ ʏʘʆ ɸɽʆʘʆ
ʋʌʉ ʉ ɶɲʌ ɸʌʖʉʅɲɿ ʏɿʎ ɲʋʉ Ȼɲʃʘɴʉʎ ʅɸʏɲ ʉ ɸɽʆʉʎ
Before the for came someone from Ya’qob with the nations
#G4253 #G3588 #G1063 #G2064 #G5100 #G575 #G2385 #G3326 #G3588 #G1484
ʍʐʆɻʍɽɸɿʉʆ ʉʏɸ ɷɸ ɻʄɽɸʆ ʐʋɸʍʏɸʄʄɸʆ ʃɲɿ ɲʔʘʌɿɺɸʆ ɸɲʐʏʉʆ ʔʉɴʉʐʅɸʆʉʎ ʏʉʐʎ

ʍʐʆɸʍɽɿʘ ʉʏɸ ɷɸ ɸʌʖʉʅɲɿ ʐʋʉʍʏɸʄʄʘ ʃɲɿ ɲʔʉʌɿɺʘ ɸɲʐʏʉʐ ʔʉɴɸʘ ʉ
eating with when but he came he withdrew and excluded himself fearing the
#G4906 #G3753 #G1161 #G2064 #G5288 #G2532 #G873 #G1438 #G5399 #G3588
ɸʃ ʋɸʌɿʏʉʅɻʎ
ɸʃ ʋɸʌɿʏʉʅɻ
out of circumcision
#G1537 #G4061
13. ʃɲɿ ʍʐʆʐʋɸʃʌɿɽɻʍɲʆ ɲʐʏʘ ʉɿ ʄʉɿʋʉɿ Ȼʉʐɷɲɿʉɿ ʘʍʏɸ ʃɲɿ Ȳɲʌʆɲɴɲʎ ɲʋɻʖɽɻ
ʃɲɿ ʍʐʆʐʋʉʃʌɿʆʉʅɲɿ ɲʐʏʉʎ ʉ ʄʉɿʋʉʎ Ȼʉʐɷɲɿʉʎ ʘʍʏɸ ʃɲɿ Ȳɲʌʆɲɴɲʎ ɲʋɲɶʘ
and act fraudulently with him the rest Judeans insomuch that even Barnabas led away
#G2532 #G4942 #G846 #G3588 #G3062 #G2453 #G5620 #G2532 #G921 #G520
ɲʐʏʘʆ ʏɻ ʐʋʉʃʌɿʍɸɿ
ɲʐʏʉʎ ʉ ʐʋʉʃʌɿʍɿʎ
them the hypocrisy
#G846 #G3588 #G5272
14. ɲʄʄ ʉʏɸ ɸɿɷʉʆ ʉʏɿ ʉʐʃ ʉʌɽʉʋʉɷʉʐʍɿʆ ʋʌʉʎ ʏɻʆ ɲʄɻɽɸɿɲʆ ʏʉʐ
ɲʄʄɲ ʉʏɸ ɸɿɷʉʆ ʉʏɿ ʉʐ ʉʌɽʉʋʉɷɸʘ ʋʌʉʎ ʉ ɲʄɻɽɸɿɲ ʉ
to the contrary when saw concerning not act uprightly towards the truth the
#G235 #G3753 #G3708 #G3754 #G3756 #G3716 #G4314 #G3588 #G225 #G3588
ɸʐɲɶɶɸʄɿʉʐ ɸɿʋʉʆ ʏʘ Ⱦɻʔɲ ɸʅʋʌʉʍɽɸʆ ʋɲʆʏʘʆ ɸɿ ʍʐ

ɸʐɲɶɶɸʄɿʉʆ ɸɿʋʉʆ ʉ Ⱦɻʔɲʎ ɸʅʋʌʉʍɽɸʆ ʋɲʎ ɸɿ ʍʐ
good news said [to] the Kepha in front of all if you
#G2098 #G2046 #G3588 #G2786 #G1715 #G3956 #G1487 #G4771
Ȼʉʐɷɲɿʉʎ ʐʋɲʌʖʘʆ ɸɽʆɿʃʘʎ ɺɻʎ ʋʘʎ ʏɲ ɸɽʆɻ ɲʆɲɶʃɲɺɸɿʎ

Ȼʉʐɷɲɿʉʎ ʐʋɲʌʖʘ ɸɽʆɿʃʘʎ ɺɲʘ ʋʘʎ ʉ ɸɽʆʉʎ ɲʆɲɶʃɲɺʘ
Judean exist ethnically live by any means the nations force
#G2453 #G5225 #G1483 #G2198 #G4458 #G3588 #G1484 #G315
ɿʉʐɷɲɿɺɸɿʆ
Ȼʉʐɷɲɿɺʘ
be Jews
#G2450
15. ȸʅɸɿʎ ʔʐʍɸɿ Ȼʉʐɷɲɿʉɿ ʉʆʏɸʎ ʃɲɿ ʉʐʃ ɸʇ ɸɽʆʘʆ ɲʅɲʌʏʘʄʉɿ

ɸɶʘ ʔʐʍɿʎ ɿʉʐɷɲɿʉʎ ɸɿʅɿ ʃɲɿ ʉʐ ɸʃ ɸɽʆʉʎ ɲʅɲʌʏʘʄʉʎ
we natural Judeans exist and not out of nations sinful
#G1473 #G5449 #G2453 #G1510 #G2532 #G3756 #G1537 #G1484 #G268
16. ɸɿɷʉʏɸʎ ʉʏɿ ʉʐ ɷɿʃɲɿʉʐʏɲɿ ɲʆɽʌʘʋʉʎ ɸʇ ɸʌɶʘʆ ʆʉʅʉʐ ɸɲʆ ʅɻ

ʉɿɷɲ ʉʏɿ ʉʐ ɷɿʃɲɿʉʘ ɲʆɽʌʘʋʉʎ ɸʃ ɸʌɶʉʆ ʆʉʅʉʎ ɸɲʆ ʅɻ
recognise concerning not declared upright man out of labour law-code if not
#G1492 #G3754 #G3756 #G1344 #G444 #G1537 #G2041 #G3551 #G1437 #G3361
ɷɿɲ ʋɿʍʏɸʘʎ / ๺ȸ๺z๺ ɍ๺W๺z๺ ʃɲɿ ɻʅɸɿʎ ɸɿʎ / ๺,๺ E๺ ɍ๺W๺E๺ ɸʋɿʍʏɸʐʍɲʅɸʆ
ɷɿɲ ʋɿʍʏɿʎ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ ʃɲɿ ɸɶʘ ɸɿʎ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ ʋɿʍʏɸʐʘ
through trust Yahushua Messiah and we into Yahushua Messiah trusted
#G1223 #G4102 #G2424 #G5543 #G2532 #G1473 #G1519 #G2424 #G5543 #G4100
ɿʆɲ ɷɿʃɲɿʘɽʘʅɸʆ ɸʃ ʋɿʍʏɸʘʎ ɍ๺W๺z๺ ʃɲɿ ʉʐʃ ɸʇ ɸʌɶʘʆ ʆʉʅʉʐ

ɿʆɲ ɷɿʃɲɿʉʘ ɸʃ ʋɿʍʏɿʎ ɍʌɻʍʏʉʎ ʃɲɿ ʉʐ ɸʃ ɸʌɶʉʆ ʆʉʅʉʎ
that declared upright out of trust Messiah and not out of labour law-code
#G2443 #G1344 #G1537 #G4102 #G5543 #G2532 #G3756 #G1537 #G2041 #G3551
ʉʏɿ ɸʇ ɸʌɶʘʆ ʆʉʅʉʐ ʉʐ ɷɿʃɲɿʘɽɻʍɸʏɲɿ ʋɲʍɲ ʍɲʌʇ

ʉʏɿ ɸʃ ɸʌɶʉʆ ʆʉʅʉʎ ʉʐ ɷɿʃɲɿʉʘ ʋɲʎ ʍɲʌʇ
concerning out of labour law-code not declared upright all flesh
#G3754 #G1537 #G2041 #G3551 #G3756 #G1344 #G3956 #G4561
17. ɸɿ ɷɸ ɺɻʏʉʐʆʏɸʎ ɷɿʃɲɿʘɽɻʆɲɿ ɸʆ ɍ๺W๺ɏ๺ ɸʐʌɸɽʘʅɸʆ ʃɲɿ ɲʐʏʉɿ ɲʅɲʌʏʘʄʉɿ

ɸɿ ɷɸ ɺɻʏɸʘ ɷɿʃɲɿʉʘ ɸʆ ɍʌɻʍʏʉʎ ɸʐʌɿʍʃʘ ʃɲɿ ɲʐʏʉʎ ɲʅɲʌʏʘʄʉʎ
if but strive after declared upright in Messiah discovered and ourselves sinner
#G1487 #G1161 #G2212 #G1344 #G1722 #G5543 #G2147 #G2532 #G846 #G268
ɲʌɲ ɍ๺ɇ๺ ɲʅɲʌʏɿɲʎ ɷɿɲʃʉʆʉʎ ʅɻ ɶɸʆʉɿʏʉ

ɲʌɲ ɍʌɻʍʏʉʎ ɲʅɲʌʏɿɲ ɷɿɲʃʉʆʉʎ ʅɻ ɶɿʆʉʅɲɿ
wherefore Messiah sin servant not be in existence
#G687 #G5543 #G266 #G1249 #G3361 #G1096
18. ɸɿ ɶɲʌ ɲ ʃɲʏɸʄʐʍɲ ʏɲʐʏɲ ʋɲʄɿʆ ʉɿʃʉɷʉʅʘ ʋɲʌɲɴɲʏɻʆ ɸʅɲʐʏʉʆ ʍʐʆɿʍʏɲʆʘ

ɸɿ ɶɲʌ ʉ ʃɲʏɲʄʐʘ ʉʐʏʉʎ ʋɲʄɿʆ ʉɿʃʉɷʉʅɸʘ ʋɲʌɲɴɲʏɻʎ ɸʅɲʐʏʉʐ ʍʐʆɿʍʏɲʘ
if for the demolished these again rebuild lawbreaker myself exhibit
#G1487 #G1063 #G3588 #G2647 #G3778 #G3825 #G3618 #G3848 #G1683 #G4921
19. ɸɶʘ ɶɲʌ ɷɿɲ ʆʉʅʉʐ ʆʉʅʘ ɲʋɸɽɲʆʉʆ ɿʆɲ Ⱥ๺ɏ๺ ɺɻʍʘ ɍ๺W๺ɏ๺ ʍʐʆȵɇɈɆȰȻ
¯¯¯¯¯
ɸɶʘ ɶɲʌ ɷɿɲ ʆʉʅʉʎ ʆʉʅʉʎ ɲʋʉɽʆɻʍʃʘ ɿʆɲ ɽɸʉʎ ɺɲʘ ɍʌɻʍʏʉʎ ʍʐʍʏɲʐʌʉʘ
I for through law-code to law-code died that God live Messiah crucified with
#G1473 #G1063 #G1223 #G3551 #G3551 #G599 #G2443 #G2316 #G2198 #G5543 #G4957
20. ɺʘ ɷɸ ʉʐʃɸʏɿ ɸɶʘ ɺɻ ɷɸ ɸʆ ɸʅʉɿ ɍ๺ɇ๺ ʉ ɷɸ ʆʐʆ
ɺɲʘ ɷɸ ʉʐʃɸʏɿ ɸɶʘ ɺɲʘ ɷɸ ɸʆ ɸɶʘ ɍʌɻʍʏʉʎ ʉʎ ɷɸ ʆʐʆ
live but no longer I live but in me Messiah what but now
#G2198 #G1161 #G3765 #G1473 #G2198 #G1161 #G1722 #G1473 #G5543 #G3739 #G1161 #G3568
ɺʘ ɸʆ ʍɲʌʃɿ ɸʆ ʋɿʍʏɸɿ ɺʘ ʏɻ ʏʉʐ Ⱥ๺z๺ ʃɲɿ ɍ๺W๺z๺ ʏʉʐ

ɺɲʘ ɸʆ ʍɲʌʇ ɸʆ ʋɿʍʏɿʎ ɺɲʘ ʉ ʉ ɽɸʉʎ ʃɲɿ ɍʌɻʍʏʉʎ ʉ
live in flesh in trust live the the God and Messiah the
#G2198 #G1722 #G4561 #G1722 #G4102 #G2198 #G3588 #G3588 #G2316 #G2532 #G5543 #G3588
ɲɶɲʋɻʍɲʆʏʉʎ ʅɸ ʃɲɿ ʋɲʌɲɷʉʆʏʉʎ ɸɲʐʏʉʆ ʐʋɸʌ ɸʅʉʐ

ɲɶɲʋɲʘ ɸɶʘ ʃɲɿ ʋɲʌɲɷɿɷʘʅɿ ɸɲʐʏʉʐ ʐʋɸʌ ɸɶʘ
loving me and surrendered himself above me
#G25 #G1473 #G2532 #G3860 #G1438 #G5228 #G1473
21. Ƀʐʃ ɲɽɸʏʘ ʏɻʆ ʖɲʌɿʆ ʏʉʐ Ⱥ๺z๺ ɸɿ ɶɲʌ ɷɿɲ ʆʉʅʉʐ ɷɿʃɲɿʉʍʐʆɻ
ʉʐ ɲɽɸʏɸʘ ʉ ʖɲʌɿʎ ʉ ɽɸʉʎ ɸɿ ɶɲʌ ɷɿɲ ʆʉʅʉʎ ɷɿʃɲɿʉʍʐʆɻ
not nullify the favour [of] the God if for through law-code uprightness
#G3756 #G114 #G3588 #G5485 #G3588 #G2316 #G1487 #G1063 #G1223 #G3551 #G1343
ɲʌɲ ɍ๺ɇ๺ ɷʘʌɸɲʆ ɲʋɸɽɲʆɸʆ

ɲʌɲ ɍʌɻʍʏʉʎ ɷʘʌɸɲʆ ɲʋʉɽʆɻʍʃʘ
wherefore Messiah generous gift died
#G687 #G5543 #G1432 #G599
Chapter 3
1. ɏ ɲʆʉɻʏʉɿ ȳɲʄɲʏɲɿ ʏɿʎ ʐʅɲʎ ɸɴɲʍʃɲʆɸʆ ʉɿʎ ʃɲʏ ʉʔɽɲʄʅʉʐʎ / ๺,๺ ɇ๺

ʘ ɲʆʉɻʏʉʎ ȳɲʄɲʏɻʎ ʏɿʎ ʍʐ ɴɲʍʃɲɿʆʘ ʉʎ ʃɲʏɲ ʉʔɽɲʄʅʉʎ Ȼɻʍʉʐʎ
O foolish Galatians who you bewitched whom down eyes Yahushua
#G5599 #G453 #G1052 #G5100 #G4771 #G940 #G3739 #G2596 #G3788 #G2424
ɍ๺ɇ๺ ʋʌʉɸɶʌɲʔɻ ¯¯¯¯¯¯

ȵɇɈɆɃɇ
ɍʌɻʍʏʉʎ ʋʌʉɶʌɲʔʘ ʍʏɲʐʌʉʘ
Messiah openly depicted crucified
#G5543 #G4270 #G4717
2. ʏʉʐʏʉ ʅʉʆʉʆ ɽɸʄʘ ʅɲɽɸɿʆ ɲʔ ʐʅʘʆ ɸʇ ɸʌɶʘʆ ʆʉʅʉʐ ʏʉ Ʌ๺E๺Ȱ๺

ʉʐʏʉʎ ʅʉʆʉʎ ɽɸʄʘ ʅɲʆɽɲʆʘ ɲʋʉ ʍʐ ɸʃ ɸʌɶʉʆ ʆʉʅʉʎ ʉ ʋʆɸʐʅɲ
Ɉhis merely wish be informed from you out of labour law-code the Spirit
#G3778 #G3441 #G2309 #G3129 #G575 #G4771 #G1537 #G2041 #G3551 #G3588 #G4151
ɸʄɲɴɸʏɸ ɻ ɸʇ ɲʃʉɻʎ ʋɿʍʏɸʘʎ

ʄɲʅɴɲʆʘ ɻ ɸʃ ɲʃʉɻ ʋɿʍʏɿʎ
receive or out of hearing trust
#G2983 #G2228 #G1537 #G189 #G4102
3. ʉʐʏʘʎ ɲʆʉɻʏʉɿ ɸʍʏɸ ɸʆɲʌʇɲʅɸʆʉɿ Ʌ๺E๺/ ๺ ʆʐʆ ʍɲʌʃɿ ɸʋɿʏɸʄɸɿʍɽɸ

ʉʐʏʘʎ ɲʆʉɻʏʉʎ ɸɿʅɿ ɸʆɲʌʖʉʅɲɿ ʋʆɸʐʅɲ ʆʐʆ ʍɲʌʇ ɸʋɿʏɸʄɸʘ
Ȼn this way foolish exist beginning Spirit now flesh fully complete
#G3779 #G453 #G1510 #G1728 #G4151 #G3568 #G4561 #G2005
4. ʏʉʍɲʐʏɲ ɸʋɲɽɸʏɸ ɸɿʃɻ ɸɿ ɶɸ ɸɿʃɻ

ʏʉʍʉʐʏʉʎ ʋɲʍʖʘ ɸɿʃɻ ɸɿ ɶɸ ɸɿʃɻ
such things undergo purposelessly if certainly purposelessly
#G5118 #G3958 #G1500 #G1487 #G1065 #G1500
5. ʉ ʉʐʆ ɸʋɿʖʉʌɻɶʘʆ ʐʅɿʆ ʏʉ Ʌ๺E๺Ȱ๺ ʃɲɿ ɸʆɸʌɶʘʆ ɷʐʆɲʅɸɿʎ ɸʆ ʐʅɿʆ
ʉ ʉʐʆ ɸʋɿʖʉʌɻɶɸʘ ʍʐ ʉ ʋʆɸʐʅɲ ʃɲɿ ɸʆɸʌɶɸʘ ɷʐʆɲʅɿʎ ɸʆ ʍʐ
Ɉhe then supplying you the Spirit and displaying power in you
#G3588 #G3767 #G2023 #G4771 #G3588 #G4151 #G2532 #G1754 #G1411 #G1722 #G4771
ɸʇ ɸʌɶʘʆ ʆʉʅʉʐ ɻ ɸʇ ɲʃʉɻʎ ʋɿʍʏɸʘʎ

ɸʃ ɸʌɶʉʆ ʆʉʅʉʎ ɻ ɸʃ ɲʃʉɻ ʋɿʍʏɿʎ
out of labour law-code or out of hearing trust
#G1537 #G2041 #G3551 #G2228 #G1537 #G189 #G4102
6. Ⱦɲɽʘʎ Ȱɴʌɲɲʅ ɸʋɿʍʏɸʐʍɸʆ ʏʘ Ⱥ๺ɏ๺ ʃɲɿ ɸʄʉɶɿʍɽɻ ɲʐʏʘ ɸɿʎ ɷɿʃɲɿʉʍʐʆɻʆ

ʃɲɽʘʎ Ȱɴʌɲɲʅ ʋɿʍʏɸʐʘ ʉ ɽɸʉʎ ʃɲɿ ʄʉɶɿɺʉʅɲɿ ɲʐʏʉʎ ɸɿʎ ɷɿʃɲɿʉʍʐʆɻ
exactly as Abraham trusted the God and reckoned him into uprightness
#G2531 #G11 #G4100 #G3588 #G2316 #G2532 #G3049 #G846 #G1519 #G1343
7. ɶɿʆʘʍʃɸʏɸ ɲʌɲ ʉʏɿ ʉɿ ɸʃ ʋɿʍʏɸʘʎ ʉʐʏʉɿ ʐɿʉɿ ɸɿʍɿʆ Ȱɴʌɲɲʅ
ɶɿʆʘʍʃʘ ɲʌɲ ʉʏɿ ʉ ɸʃ ʋɿʍʏɿʎ ʉʐʏʉʎ ʐɿʉʎ ɸɿʅɿ Ȱɴʌɲɲʅ
Understand wherefore concerning the out of trust these son exist Abraham
#G1097 #G687 #G3754 #G3588 #G1537 #G4102 #G3778 #G5207 #G1510 #G11
8. ʋʌʉɿɷʉʐʍɲ ɷɸ ɻ ɶʌɲʔɻ ʉʏɿ ɸʃ ʋɿʍʏɸʘʎ ɸɽʆɻ ɷɿʃɲɿʉɿ ʉ
ʋʌʉʉʌɲʘ ɷɸ ʉ ɶʌɲʔɻ ʉʏɿ ɸʃ ʋɿʍʏɿʎ ɸɽʆʉʎ ɷɿʃɲɿʉʘ ʉ
Foreseeing but the scripture concerning out of trust nations declared upright the
#G4308 #G1161 #G3588 #G1124 #G3754 #G1537 #G4102 #G1484 #G1344 #G3588
Ⱥ๺ɇ๺ ʋʌʉɸʐɻɶɶɸʄɿʍɲʏʉ ʏʘ Ȱɴʌɲɲʅ ʉʏɿ ɸʆɸʐʄʉɶɻɽɻʍʉʆʏɲɿ ɸʆ ʍʉɿ ʋɲʆʏɲ

ɽɸʉʎ ʋʌʉɸʐɲɶɶɸʄɿɺʉʅɲɿ ʉ Ȱɴʌɲɲʅ ʉʏɿ ɸʆɸʐʄʉɶɸʘ ɸʆ ʍʐ ʋɲʎ
previously announced
God the Abraham concerning blessed in you all
good news
#G2316 #G4283 #G3588 #G11 #G3754 #G1757 #G1722 #G4771 #G3956
ʏɲ ɸɽʆɻ
ʉ ɸɽʆʉʎ
the nations
#G3588 #G1484
9. ʘʍʏɸ ʉɿ ɸʃ ʋɿʍʏɸʘʎ ɸʐʄʉɶʉʐʆʏɲɿ ʍʐʆ ʏʘ ʋɿʍʏʘ Ȱɴʌɲɲʅ

ʘʍʏɸ ʉ ɸʃ ʋɿʍʏɿʎ ɸʐʄʉɶɸʘ ʍʐʆ ʉ ʋɿʍʏɿʎ Ȱɴʌɲɲʅ
insomuch that the out of trust spoken good together with the trust Abraham
#G5620 #G3588 #G1537 #G4102 #G2127 #G4862 #G3588 #G4102 #G11
10. Ƀʍʉɿ ɶɲʌ ɸʇ ɸʌɶʘʆ ʆʉʅʉʐ ɸɿʍɿʆ ʐʋʉ ʃɲʏɲʌɲʆ ɸɿʍɿʆ ɶɸɶʌɲʋʏɲɿ
Ƀʍʉʎ ɶɲʌ ɸʃ ɸʌɶʉʆ ʆʉʅʉʎ ɸɿʅɿ ʐʋʉ ʃɲʏɲʌɲ ɸɿʅɿ ɶʌɲʔʘ
As many as for out of labour law-code exist under curse exist written
#G3745 #G1063 #G1537 #G2041 #G3551 #G1510 #G5259 #G2671 #G1510 #G1125
ɶɲʌ ʉʏɿ ɸʋɿʃɲʏɲʌɲʏʉʎ ʋɲʎ ʉʎ ʉʐʃ ɸʅʅɸʆɸɿ ʋɲʍɿʆ ʏʉɿʎ

ɶɲʌ ʉʏɿ ɸʋɿʃɲʏɲʌɲʏʉʎ ʋɲʎ ʉʎ ʉʐ ɸʅʅɸʆʘ ʋɲʎ ʉ
for concerning accursed all who not continue on all the
#G1063 #G3754 #G1944 #G3956 #G3739 #G3756 #G1696 #G3956 #G3588
ɶɸɶʌɲʅʅɸʆʉɿʎ ɸʆ ʏʘ ɴɿɴʄɿʘ ʏʉʐ ʆʉʅʉʐ ʏʉʐ ʋʉɿɻʍɲɿ ɲʐʏɲ

ɶʌɲʔʘ ɸʆ ʉ ɴɿɴʄɿʉʆ ʉ ʆʉʅʉʎ ʉ ʋʉɿɸʘ ɲʐʏʉʎ
written things in the scroll the law-code the accomplish them
#G1125 #G1722 #G3588 #G975 #G3588 #G3551 #G3588 #G4160 #G846
11. ʉʏɿ ɷɸ ɸʆ ʆʉʅʘ ʉʐɷɸɿʎ ɷɿʃɲɿʉʐʏɲɿ ʋɲʌɲ ʏʘ Ⱥ๺ɏ๺ ɷɻʄʉʆ

ʉʏɿ ɷɸ ɸʆ ʆʉʅʉʎ ʉʐɷɸɿʎ ɷɿʃɲɿʉʘ ʋɲʌɲ ʉ ɽɸʉʎ ɷɻʄʉʎ
Concerning but in law-code no one declared upright beside the God evident
#G3754 #G1161 #G1722 #G3551 #G3762 #G1344 #G3844 #G3588 #G2316 #G1212
ʉʏɿ ʉ ɷɿʃɲɿʉʎ ɸʃ ʋɿʍʏɸʘʎ ɺɻʍɸʏɲɿ

ʉʏɿ ʉ ɷɿʃɲɿʉʎ ɸʃ ʋɿʍʏɿʎ ɺɲʘ
concerning the upright out of trust live
#G3754 #G3588 #G1342 #G1537 #G4102 #G2198
12. ʉ ʆʉʅʉʎ ʉʐʃ ɸʍʏɿʆ ɸʃ ʋɿʍʏɸʘʎ ɲʄʄɲ ʉ ʋʉɿɻʍɲʎ ɲʐʏɲ ɺɻʍɸʏɲɿ

ʉ ʆʉʅʉʎ ʉʐ ɸɿʅɿ ɸʃ ʋɿʍʏɿʎ ɲʄʄɲ ʉ ʋʉɿɸʘ ɲʐʏʉʎ ɺɲʘ
The law-code not exists out of trust to the contrary the accomplishing them lives
#G3588 #G3551 #G3756 #G1510 #G1537 #G4102 #G235 #G3588 #G4160 #G846 #G2198
ɸʆ ɲʐʏʉɿʎ
ɸʆ ɲʐʏʉʎ
in them
#G1722 #G846
13. ɍ๺W๺ɇ๺ ɻʅɲʎ ɸʇɻɶʉʌɲʍɸʆ ɸʃ ʏɻʎ ʃɲʏɲʌɲʎ ʏʉʐ ʆʉʅʉʐ ɶɸʆʉʅɸʆʉʎ

ɍʌɻʍʏʉʎ ɸɶʘ ɸʇɲɶʉʌɲɺʘ ɸʃ ʉ ʃɲʏɲʌɲ ʉ ʆʉʅʉʎ ɶɿʆʉʅɲɿ
Messiah us redeemed out of the curse the law-code being in existence
#G5543 #G1473 #G1805 #G1537 #G3588 #G2671 #G3588 #G3551 #G1096
ʐʋɸʌ ɻʅʘʆ ʃɲʏɲʌɲ ʉʏɿ ɶɸɶʌɲʋʏɲɿ ɸʋɿʃɲʏɲʌɲʏʉʎ ʋɲʎ ʉ ʃʌɸʅɲʅɸʆʉʎ

ʐʋɸʌ ɸɶʘ ʃɲʏɲʌɲ ʉʏɿ ɶʌɲʔʘ ɸʋɿʃɲʏɲʌɲʏʉʎ ʋɲʎ ʉ ʃʌɸʅɲʆʆʐʅɿ
above us curse concerning written accursed all the being suspended
#G5228 #G1473 #G2671 #G3754 #G1125 #G1944 #G3956 #G3588 #G2910
ɸʋɿ ʇʐʄʉʐ
ɸʋɿ ʇʐʄʉʆ
upon wood
#G1909 #G3586
14. ɿʆɲ ɸɿʎ ʏɲ ɸɽʆɻ ɻ ɸʐʄʉɶɿɲ ʏʉʐ Ȱɴʌɲɲʅ ɶɸʆɻʏɲɿ ɸʆ ɍ๺ɏ๺

ɿʆɲ ɸɿʎ ʉ ɸɽʆʉʎ ʉ ɸʐʄʉɶɿɲ ʉ Ȱɴʌɲɲʅ ɶɿʆʉʅɲɿ ɸʆ ɍʌɻʍʏʉʎ
That into the nations the good word the Abraham be in existence in Messiah
#G2443 #G1519 #G3588 #G1484 #G3588 #G2129 #G3588 #G11 #G1096 #G1722 #G5543
/ ๺,๺ z๺ ɿʆɲ ʏɻʆ ɸʋɲɶɶɸʄɿɲʆ ʏʉʐ Ʌ๺E๺ɇ๺ ʄɲɴʘʅɸʆ ɷɿɲ ʏɻʎ ʋɿʍʏɸʘʎ
Ȼɻʍʉʐʎ ɿʆɲ ʉ ɸʋɲɶɶɸʄɿɲ ʉ ʋʆɸʐʅɲ ʄɲʅɴɲʆʘ ɷɿɲ ʉ ʋɿʍʏɿʎ
Yahushua that the promise the Spirit receive through the trust
#G2424 #G2443 #G3588 #G1860 #G3588 #G4151 #G2983 #G1223 #G3588 #G4102
15. Ȱɷɸʄʔʉɿ ʃɲʏɲ ɲʆɽʌʘʋʉʆ ʄɸɶʘ ʉʅʘʎ ɲʆɽʌʘʋʉʐ ʃɸʃʐʌʘʅɸʆɻʆ ɷɿɲɽɻʃɻʆ ʉʐɷɸɿʎ
Ȱɷɸʄʔʉʎ ʃɲʏɲ ɲʆɽʌʘʋʉʎ ʄɸɶʘ ʉʅʘʎ ɲʆɽʌʘʋʉʎ ʃʐʌʉʘ ɷɿɲɽɻʃɻ ʉʐɷɸɿʎ
Brethren down man say nevertheless man publically confirming covenant no one
#G80 #G2596 #G444 #G3004 #G3676 #G444 #G2964 #G1242 #G3762
ɲɽɸʏɸɿ ɻ ɸʋɿɷɿɲʏɲʍʍɸʏɲɿ
ɲɽɸʏɸʘ ɻ ɸʋɿɷɿɲʏɲʍʍʉʅɲɿ
nullifies or adds to
#G114 #G2228 #G1928
16. ʏʘ ɷɸ Ȱɴʌɲɲʅ ɸʌʌɸɽɻʍɲʆ ɲɿ ɸʋɲɶɶɸʄɿɲɿ ʃɲɿ ʏʘ ʍʋɸʌʅɲʏɿ ɲʐʏʉʐ
ʉ ɷɸ Ȱɴʌɲɲʅ ɸɿʋʉʆ ʉ ɸʋɲɶɶɸʄɿɲ ʃɲɿ ʉ ʍʋɸʌʅɲ ɲʐʏʉʎ
The but Abraham spoken the promises and the seed his
#G3588 #G1161 #G11 #G2046 #G3588 #G1860 #G2532 #G3588 #G4690 #G846
ʉʐ ʄɸɶɸɿ ʃɲɿ ʏʉɿʎ ʍʋɸʌʅɲʍɿʆ ʘʎ ɸʋɿ ʋʉʄʄʘʆ ɲʄʄ ʘʎ

ʉʐ ʄɸɶʘ ʃɲɿ ʉ ʍʋɸʌʅɲ ʘʎ ɸʋɿ ʋʉʄʐʎ ɲʄʄɲ ʘʎ
not say and the seeds like upon many to the contrary like
#G3756 #G3004 #G2532 #G3588 #G4690 #G5613 #G1909 #G4183 #G235 #G5613
ɸʔ ɸʆʉʎ ʃɲɿ ʏʘ ʍʋɸʌʅɲʏɿ ʍʉʐ ʉʎ ɸʍʏɿʆ ɍ๺W๺ɇ๺

ɸʋɿ ɸɿʎ[1] ʃɲɿ ʉ ʍʋɸʌʅɲ ʍʐ ʉʎ ɸɿʅɿ ɍʌɻʍʏʉʎ
upon one and the seed you who exist Messiah
#G1909 #G1520 #G2532 #G3588 #G4690 #G4771 #G3739 #G1510 #G5543
17. ʏʉʐʏʉ ɷɸ ʄɸɶʘ ɷɿɲɽɻʃɻʆ ʋʌʉʃɸʃʐʌʘʅɸʆɻʆ ʐʋʉ ʏʉʐ Ⱥ๺z๺ ʉ

ʉʐʏʉʎ ɷɸ ʄɸɶʘ ɷɿɲɽɻʃɻ ʋʌʉʃʐʌʉʘ ʐʋʉ ʉ ɽɸʉʎ ʉ
This but say covenant confirmed before under the God the
#G3778 #G1161 #G3004 #G1242 #G4300 #G5259 #G3588 #G2316 #G3588
ʅɸʏɲ ʏɸʏʌɲʃʉʍɿɲ ʃɲɿ ʏʌɿɲʃʉʆʏɲ ɸʏɻ ɶɸɶʘʆʘʎ ʆʉʅʉʎ ʉʐʃ ɲʃʐʌʉɿ

ʅɸʏɲ ʏɸʏʌɲʃʉʍɿʉɿ ʃɲɿ ʏʌɿɲʃʉʆʏɲ ɸʏʉʎ ɶɿʆʉʅɲɿ ʆʉʅʉʎ ʉʐ ɲʃʐʌʉʘ
with four-hundred and thirty years being in existence law-code not invalidates
#G3326 #G5071 #G2532 #G5144 #G2094 #G1096 #G3551 #G3756 #G208
ɸɿʎ ʏʉ ʃɲʏɲʌɶɻʍɲɿ ʏɻʆ ɸʋɲɶɶɸʄɿɲʆ

ɸɿʎ ʉ ʃɲʏɲʌɶɸʘ ʉ ɸʋɲɶɶɸʄɿɲ
into the terminate the promise
#G1519 #G3588 #G2673 #G3588 #G1860
18. ɸɿ ɶɲʌ ɷɿɲ ʆʉʅʉʐ ɻ ʃʄɻʌʉʆʉʅɿɲ ʉʐʃɸʏɿ ɸʇ ɸʋɲɶɶɸʄɿɲʎ ʏʘ ɷɸ

ɸɿ ɶɲʌ ɷɿɲ ʆʉʅʉʎ ʉ ʃʄɻʌʉʆʉʅɿɲ ʉʐʃɸʏɿ ɸʃ ɸʋɲɶɶɸʄɿɲ ʉ ɷɸ
If for through law-code the inheritance no longer out of promise the but
#G1487 #G1063 #G1223 #G3551 #G3588 #G2817 #G3765 #G1537 #G1860 #G3588 #G1161
Ȱɴʌɲɲʅ ɷɿ ɸʐʄʉɶɿɲʆ ʃɸʖɲʌɿʍʏɲɿ ʉ Ⱥ๺ɇ๺

Ȱɴʌɲɲʅ ɷɿɲ ɸʐʄʉɶɿɲ ʖɲʌɿɺʉʅɲɿ ʉ ɽɸʉʎ
Abraham through good word favourably granted the God
#G11 #G1223 #G2129 #G5483 #G3588 #G2316
19. Ɉɿ ʉʐʆ ʉ ʆʉʅʉʎ ʏʘʆ ʋʌɲʇɸʘʆ ɲʖʌɿʎ ʉʐ ɸʄɽɻ ʏʉ ʍʋɸʌʅɲ ʘ

ʏɿʎ ʉʐʆ ʉ ʆʉʅʉʎ ʉ ʋʌɲʇɿʎ ɲʖʌɿ ʉʎ ɸʌʖʉʅɲɿ ʉ ʍʋɸʌʅɲ ʉʎ
Why then the law-code the to perform until which came the seed whom
#G5100 #G3767 #G3588 #G3551 #G3588 #G4234 #G891 #G3739 #G2064 #G3588 #G4690 #G3739
ɸʋɻɶɶɸʄʏɲɿ ɷɿɲʏɲɶɸɿʎ ɲɶɶɸʄʘʆ ɸʆ ʖɸɿʌɿ ʅɸʍɿʏʉʐ

ɸʋɲɶɶɸʄʄʉʅɲɿ ɷɿɲʏɲʍʍʘ ɲɶɶɸʄʉʎ ɸʆ ʖɸɿʌ ʅɸʍɿʏɻʎ
professed prescribed envoy in hand mediator
#G1861 #G1299 #G32 #G1722 #G5495 #G3316
20. ʉ ɷɸ ʅɸʍɿʏɻʎ ɸʆʉʎ ʉʐʃ ɸʍʏɿʆ ʉ ɷɸ Ⱥ๺ɇ๺ ɸɿʎ ɸʍʏɿʆ

ʉ ɷɸ ʅɸʍɿʏɻʎ ɸɿʎ[1] ʉʐ ɸɿʅɿ ʉ ɷɸ ɽɸʉʎ ɸɿʎ[1] ɸɿʅɿ
The but mediator one not exist the but God one exist
#G3588 #G1161 #G3316 #G1520 #G3756 #G1510 #G3588 #G1161 #G2316 #G1520 #G1510
21. ʉ ʉʐʆ ʆʉʅʉʎ ʃɲʏɲ ʏʘʆ ɸʋɲɶɶɸʄɿʘʆ ʅɻ ɶɸʆʉɿʏʉ ɸɿ ɶɲʌ ɸɷʉɽɻ

ʉ ʉʐʆ ʆʉʅʉʎ ʃɲʏɲ ʉ ɸʋɲɶɶɸʄɿɲ ʅɻ ɶɿʆʉʅɲɿ ɸɿ ɶɲʌ ɷɿɷʘʅɿ
The then law-code down the promises not be in existence if for given
#G3588 #G3767 #G3551 #G2596 #G3588 #G1860 #G3361 #G1096 #G1487 #G1063 #G1325
ʆʉʅʉʎ ʉ ɷʐʆɲʅɸʆʉʎ ɺʘʉʋʉɿɻʍɲɿ ʉʆʏʘʎ ɸʆ ʆʉʅʘ ɻʆ ɲʆ

ʆʉʅʉʎ ʉ ɷʐʆɲʅɲɿ ɺʘʉʋʉɿɸʘ ʉʆʏʘʎ ɸʆ ʆʉʅʉʎ ɸɿʅɿ ɲʆ
law-code the power make alive truly in law-code exist -
#G3551 #G3588 #G1410 #G2227 #G3689 #G1722 #G3551 #G1510 #G302
ɷɿʃɲɿʉʍʐʆɻ
ɷɿʃɲɿʉʍʐʆɻ
uprightness
#G1343
22. ɲʄʄɲ ʍʐʆɸʃʄɸɿʍɸʆ ɻ ɶʌɲʔɻ ʏɲ ʋɲʆʏɲ ʐʋʉ ɲʅɲʌʏɿɲʆ ɿʆɲ ɻ
ɲʄʄɲ ʍʐɶʃʄɸɿʘ ʉ ɶʌɲʔɻ ʉ ʋɲʎ ʐʋʉ ɲʅɲʌʏɿɲ ɿʆɲ ʉ
To the contrary enclosed the scripture the all under sin that the
#G235 #G4788 #G3588 #G1124 #G3588 #G3956 #G5259 #G266 #G2443 #G3588
ɸʋɲɶɶɸʄɿɲ ɸʃ ʋɿʍʏɸʘʎ / ๺,๺ z๺ ɍ๺z๺ ɷʉɽɻ ʏʉɿʎ ʋɿʍʏɸʐʉʐʍɿʆ

ɸʋɲɶɶɸʄɿɲ ɸʃ ʋɿʍʏɿʎ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ ɷɿɷʘʅɿ ʉ ʋɿʍʏɸʐʘ
promise out of trust Yahushua Messiah given the trusted
#G1860 #G1537 #G4102 #G2424 #G5543 #G1325 #G3588 #G4100
23. Ʌʌʉ ʏʉʐ ɷɸ ɸʄɽɸɿʆ ʏɻʆ ʋɿʍʏɿʆ ʐʋʉ ʆʉʅʉʆ ɸʔʌʉʐʌʉʐʅɸɽɲ ʍʐɶʃʄɸɿʉʅɸʆʉɿ
ʋʌʉ ʉ ɷɸ ɸʌʖʉʅɲɿ ʉ ʋɿʍʏɿʎ ʐʋʉ ʆʉʅʉʎ ʔʌʉʐʌɸʘ ʍʐɶʃʄɸɿʘ
Before the but came the trust under law-code watched over enclosed
#G4253 #G3588 #G1161 #G2064 #G3588 #G4102 #G5259 #G3551 #G5432 #G4788
ɸɿʎ ʏɻʆ ʅɸʄʄʉʐʍɲʆ ʋɿʍʏɿʆ ɲʋʉʃɲʄʐʔɽɻʆɲɿ

ɸɿʎ ʉ ʅɸʄʄʘ ʋɿʍʏɿʎ ɲʋʉʃɲʄʐʋʏʘ
into the about trust revealed
#G1519 #G3588 #G3195 #G4102 #G601
24. ʘʍʏɸ ʉ ʆʉʅʉʎ ʋɲɿɷɲɶʘɶʉʎ ɻʅʘʆ ɸɶɸʆɸʏʉ ɸɿʎ ɍ๺W๺E๺ ɿʆɲ ɸʃ
ʘʍʏɸ ʉ ʆʉʅʉʎ ʋɲɿɷɲɶʘɶʉʎ ɸɶʘ ɶɿʆʉʅɲɿ ɸɿʎ ɍʌɻʍʏʉʎ ɿʆɲ ɸʃ
Insomuch that the law-code child guardian us is in existence into Messiah that out of
#G5620 #G3588 #G3551 #G3807 #G1473 #G1096 #G1519 #G5543 #G2443 #G1537
ʋɿʍʏɸʘʎ ɷɿʃɲɿʘɽʘʅɸʆ
ʋɿʍʏɿʎ ɷɿʃɲɿʉʘ
trust declared upright
#G4102 #G1344
25. ɸʄɽʉʐʍɻʎ ɷɸ ʏɻʎ ʋɿʍʏɸʘʎ ʉʐʃɸʏɿ ʐʋʉ ʋɲɿɷɲɶʘɶʉʆ ɸʍʅɸʆ

ɸʌʖʉʅɲɿ ɷɸ ʉ ʋɿʍʏɿʎ ʉʐʃɸʏɿ ʐʋʉ ʋɲɿɷɲɶʘɶʉʎ ɸɿʅɿ
Came but the trust no longer under child guardian exist
#G2064 #G1161 #G3588 #G4102 #G3765 #G5259 #G3807 #G1510
26. Ʌɲʆʏɸʎ ɶɲʌ ʐɿʉɿ Ⱥ๺z๺ ɸʍʏɸ ɷɿɲ ʋɿʍʏɸʘʎ ɍ๺W๺ɏ๺ / ๺ȸ๺z๺
ʋɲʎ ɶɲʌ ʐɿʉʎ ɽɸʉʎ ɸɿʅɿ ɷɿɲ ʋɿʍʏɿʎ ɍʌɻʍʏʉʎ Ȼɻʍʉʐʎ
All for son God exist through trust Messiah Yahushua
#G3956 #G1063 #G5207 #G2316 #G1510 #G1223 #G4102 #G5543 #G2424
27. ʉʍʉɿ ɶɲʌ ɸɿʎ ɍ๺W๺E๺ ɸɴɲʋʏɿʍɽɻʅɸʆ ɍ๺E๺ ɸʆɸɷʐʍɲʍɽɸ

ʉʍʉʎ ɶɲʌ ɸɿʎ ɍʌɻʍʏʉʎ ɴɲʋʏɿɺʘ ɍʌɻʍʏʉʎ ɸʆɷʐʘ
As many as for into Messiah immersed Messiah clothed
#G3745 #G1063 #G1519 #G5543 #G907 #G5543 #G1746
28. ʉʐʃɸʏɿ Ȼʉʐɷɲɿʉʎ ʉʐɷɸ ȵʄʄɻʆ ʉʐʃɸʏɿ ɷʉʐʄʉʎ ʉʐɷɸ ɸʄɸʐɽɸʌʉʎ ʉʐʃɸʏɿ ɲʌʍɸʆ ʃɲɿ
ʉʐʃɸʏɿ Ȼʉʐɷɲɿʉʎ ʉʐɷɸ ȵʄʄɻʆ ʉʐʃɸʏɿ ɷʉʐʄʉʎ ʉʐɷɸ ɸʄɸʐɽɸʌʉʎ ʉʐʃɸʏɿ ɲʌʍɻʆ ʃɲɿ
No longer Judean nor Greek no longer slave nor free no longer male and
#G3765 #G2453 #G3761 #G1672 #G3765 #G1400 #G3761 #G1658 #G3765 #G730 #G2532
ɽɻʄʐ ʋɲʆʏɸʎ ʐʅɸɿʎ ɸʍʏɸ ɍ๺W๺z๺ / ๺ȸ๺z๺

ɽɻʄʐʎ ʋɲʎ ʍʐ ɸɿʅɿ ɍʌɻʍʏʉʎ Ȼɻʍʉʐʎ
female all you exist [of] Messiah Yahushua
#G2338 #G3956 #G4771 #G1510 #G5543 #G2424
29. ɸɿ ɷɸ ʐʅɸɿʎ ɍ๺W๺z๺ ɲʌɲ ʏʉʐ Ȱɴʌɲɲʅ ʍʋɸʌʅɲ ɸʍʏɸ ʃɲʏ ɸʋɲɶɶɸʄɿɲʆ
ɸɿ ɷɸ ʍʐ ɍʌɻʍʏʉʎ ɲʌɲ ʉ Ȱɴʌɲɲʅ ʍʋɸʌʅɲ ɸɿʅɿ ʃɲʏɲ ɸʋɲɶɶɸʄɿɲ
If but you Messiah wherefore the Abraham seed exist down promise
#G1487 #G1161 #G4771 #G5543 #G687 #G3588 #G11 #G4690 #G1510 #G2596 #G1860
ʃʄɻʌʉʆʉʅʉɿ
ʃʄɻʌʉʆʉʅʉʎ
inheritors
#G2818
Chapter 4
1. ȿɸɶʘ ɷɸ ɸʔ ʉʍʉʆ ʖʌʉʆʉʆ ʉ ʃʄɻʌʉʆʉʅʉʎ ʆɻʋɿʉʎ ɸʍʏɿʆ ʉʐɷɸʆ ɷɿɲʔɸʌɸɿ

ʄɸɶʘ ɷɸ ɸʋɿ ʉʍʉʎ ʖʌʉʆʉʎ ʉ ʃʄɻʌʉʆʉʅʉʎ ʆɻʋɿʉʎ ɸɿʅɿ ʉʐɷɸɿʎ ɷɿɲʔɸʌʘ
Say but upon as many as time the inheritor infant exist no one matters
#G3004 #G1161 #G1909 #G3745 #G5550 #G3588 #G2818 #G3516 #G1510 #G3762 #G1308
ɷʉʐʄʉʐ ʃʐʌɿʉʎ ʋɲʆʏʘʆ ʘʆ

ɷʉʐʄʉʎ ʃʐʌɿʉʎ ʋɲʎ ɸɿʅɿ
slave Master all exist
#G1400 #G2962 #G3956 #G1510
2. ɲʄʄɲ ʐʋʉ ɸʋɿʏʌʉʋʉʐʎ ɸʍʏɿʆ ʃɲɿ ʉɿʃʉʆʉʅʉʐʎ ɲʖʌɿ ʏɻʎ ʋʌʉɽɸʍʅɿɲʎ ʏʉʐ
ɲʄʄɲ ʐʋʉ ɸʋɿʏʌʉʋʉʎ ɸɿʅɿ ʃɲɿ ʉɿʃʉʆʉʅʉʎ ɲʖʌɿ ʉ ʋʌʉɽɸʍʅɿɲ ʉ
to the contrary under stewards exist and managers until the pre-arranged the
#G235 #G5259 #G2012 #G1510 #G2532 #G3623 #G891 #G3588 #G4287 #G3588
Ʌ๺W๺ɇ๺
ʋɲʏɻʌ
Father
#G3962
3. ʉʐʏʘʎ ʃɲɿ ɻʅɸɿʎ ʉʏɸ ɻʅɸʆ ʆɻʋɿʉɿ ʐʋʉ ʏɲ ʍʏʉɿʖɸɿɲ ʏʉʐ ʃʉʍʅʉʐ ɻʅɸɽɲ
ʉʐʏʘʎ ʃɲɿ ɸɶʘ ʉʏɸ ɸɿʅɿ ʆɻʋɿʉʎ ʐʋʉ ʉ ʍʏʉɿʖɸɿʉʆ ʉ ʃʉʍʅʉʎ ɸɿʅɿ
In this way and we when exist infants under the elements the world exist
#G3779 #G2532 #G1473 #G3753 #G1510 #G3516 #G5259 #G3588 #G4747 #G3588 #G2889 #G1510
ɷɸɷʉʐʄʘʅɸʆʉɿ
ɷʉʐʄʉʘ
enslaved
#G1402
4. ʉʏɸ ɷɸ ɻʄɽɸʆ ʏʉ ʋʄɻʌʘʅɲ ʏʉʐ ʖʌʉʆʉʐ ɸʇɲʋɸʍʏɸɿʄɸʆ ʉ Ⱥ๺ɇ๺ ʏʉʆ

ʉʏɸ ɷɸ ɸʌʖʉʅɲɿ ʉ ʋʄɻʌʘʅɲ ʉ ʖʌʉʆʉʎ ɸʇɲʋʉʍʏɸʄʄʘ ʉ ɽɸʉʎ ʉ
When but came the fullness the time sent forth the God the
#G3753 #G1161 #G2064 #G3588 #G4138 #G3588 #G5550 #G1821 #G3588 #G2316 #G3588
z๺/ ๺E๺ ɲʐʏʉʐ ɶɸʆʉʅɸʆʉʆ ɸʃ ɶʐʆɲɿʃʉʎ ɶɸʆʉʅɸʆʉʆ ʐʋʉ ʆʉʅʉʆ

ʐɿʉʎ ɲʐʏʉʎ ɶɿʆʉʅɲɿ ɸʃ ɶʐʆɻ ɶɿʆʉʅɲɿ ʐʋʉ ʆʉʅʉʎ
son his being in existence out of woman being in existence under law-code
#G5207 #G846 #G1096 #G1537 #G1135 #G1096 #G5259 #G3551
5. ɿʆɲ ʏʉʐʎ ʐʋʉ ʆʉʅʉʆ ɸʇɲɶʉʌɲʍɻ ɿʆɲ ʏɻʆ ʐɿʉɽɸʍɿɲʆ ɲʋʉʄɲɴʘʅɸʆ

ɿʆɲ ʉ ʐʋʉ ʆʉʅʉʎ ɸʇɲɶʉʌɲɺʘ ɿʆɲ ʉ ʐɿʉɽɸʍɿɲ ɲʋʉʄɲʅɴɲʆʘ
that the under law-code redeem that the adopted children hospitably accept
#G2443 #G3588 #G5259 #G3551 #G1805 #G2443 #G3588 #G5206 #G618
6. Ƀʏɿ ɷɸ ɸʍʏɸ ʐɿʉɿ ɸʇɲʋɸʍʏɸɿʄɸʆ ʉ Ⱥ๺ɇ๺ ʏʉ Ʌ๺E๺Ȱ๺ ɲʐʏʉʐ ɸɿʎ

ʉʏɿ ɷɸ ɸɿʅɿ ʐɿʉʎ ɸʇɲʋʉʍʏɸʄʄʘ ʉ ɽɸʉʎ ʉ ʋʆɸʐʅɲ ɲʐʏʉʎ ɸɿʎ
Concerning but exist son sent forth the God the Spirit his into
#G3754 #G1161 #G1510 #G5207 #G1821 #G3588 #G2316 #G3588 #G4151 #G846 #G1519
ʏɲʎ ʃɲʌɷɿɲʎ ɻʅʘʆ ʃʌɲɺʉʆ ɲɴɴɲ ʉ Ʌ๺W๺

ʉ ʃɲʌɷɿɲ ɸɶʘ ʃʌɲɺʘ ɲɴɴɲ ʉ ʋɲʏɻʌ
the hearts us crying out Abba the Father
#G3588 #G2588 #G1473 #G2896 #G5 #G3588 #G3962
7. ʘʍʏɸ ʉʐʃɸʏɿ ɸɿ ɷʉʐʄʉʎ ɲʄʄɲ z๺/ ๺ɇ๺ ɸɿ ɷɸ z๺/ ๺ɇ๺ ʃɲɿ

ʘʍʏɸ ʉʐʃɸʏɿ ɸɿ ɷʉʐʄʉʎ ɲʄʄɲ ʐɿʉʎ ɸɿ ɷɸ ʐɿʉʎ ʃɲɿ
insomuch that no longer if slave to the contrary son if but son and
#G5620 #G3765 #G1487 #G1400 #G235 #G5207 #G1487 #G1161 #G5207 #G2532
ʃʄɻʌʉʆʉʅʉʎ ɷɿɲ Ⱥ๺z๺

ʃʄɻʌʉʆʉʅʉʎ ɷɿɲ ɽɸʉʎ
inheritor through God
#G2818 #G1223 #G2316
8. Ȱʄʄɲ ʏʉʏɸ ʅɸʆ ʉʐʃ ɸɿɷʉʏɸʎ Ⱥ๺E๺ ɸɷʉʐʄɸʐʍɲʏɸ ʏʉɿʎ ʔʐʍɸɿ ʅɻ

ɲʄʄɲ ʏʉʏɸ ʅɸʆ ʉʐ ʉɿɷɲ ɽɸʉʎ ɷʉʐʄɸʐʘ ʉ ʔʐʍɿʎ ʅɻ
to the contrary at that time indeed not recognising God enslaved the nature not
#G235 #G5119 #G3303 #G3756 #G1492 #G2316 #G1398 #G3588 #G5449 #G3361
ʉʐʍɿʆ ɽɸʉɿʎ
ɸɿʅɿ ɽɸʉʎ
exist gods
#G1510 #G2316
9. ʆʐʆ ɷɸ ɶʆʉʆʏɸʎ Ⱥ๺E๺ ʅɲʄʄʉʆ ɷɸ ɶʆʘʍɽɸʆʏɸʎ ʐʋʉ Ⱥ๺z๺ ʋʘʎ

ʆʐʆ ɷɸ ɶɿʆʘʍʃʘ ɽɸʉʎ ʅɲʄʄʉʆ ɷɸ ɶɿʆʘʍʃʘ ʐʋʉ ɽɸʉʎ ʋʘʎ
now but understand God more but understood under God by any means
#G3568 #G1161 #G1097 #G2316 #G3123 #G1161 #G1097 #G5259 #G2316 #G4458
ɸʋɿʍʏʌɸʔɸʏɸ ʋɲʄɿʆ ɸʋɿ ʏɲ ɲʍɽɸʆɻ ʃɲɿ ʋʏʘʖɲ ʍʏʉɿʖɸɿɲ ʉɿʎ ʋɲʄɿʆ

ɸʋɿʍʏʌɸʔʘ ʋɲʄɿʆ ɸʋɿ ʉ ɲʍɽɸʆɻʎ ʃɲɿ ʋʏʘʖʉʎ ʍʏʉɿʖɸɿʉʆ ʉʎ ʋɲʄɿʆ
returning again upon the feeble and destitute elements which again
#G1994 #G3825 #G1909 #G3588 #G772 #G2532 #G4434 #G4747 #G3739 #G3825
ɲʆʘɽɸʆ ɷʉʐʄɸʐɸɿʆ ɽɸʄɸʏɸ

ɲʆʘɽɸʆ ɷʉʐʄɸʐʘ ɽɸʄʘ
above enslave wish
#G509 #G1398 #G2309
10. ɻʅɸʌɲʎ ʋɲʌɲʏɻʌʉʐʆʏɸʎ ʃɲɿ ʅɻʆɲʎ ʃɲɿ ʃɲɿʌʉʐʎ ʃɲɿ ɸʆɿɲʐʏʉʐʎ

ɻʅɸʌɲ ʋɲʌɲʏɻʌɸʘ ʃɲɿ ʅɻʆ ʃɲɿ ʃɲɿʌʉʎ ʃɲɿ ɸʆɿɲʐʏʉʎ
days by watching and months and seasons and years
#G2250 #G3906 #G2532 #G3376 #G2532 #G2540 #G2532 #G1763
11. ʔʉɴʉʐʅɲɿ ʐʅɲʎ ʅɻ ʋʘʎ ɸɿʃɻ ɸʃʉʋɿɲʍɲ ɸɿʎ ʐʅɲʎ
ʔʉɴɸʘ ʍʐ ʅɻ ʋʘʎ ɸɿʃɻ ʃʉʋɿɲʘ ɸɿʎ ʍʐ
fear you not by any means purposelessly toiled into you
#G5399 #G4771 #G3361 #G4458 #G1500 #G2872 #G1519 #G4771
12. ȳɿʆɸʍɽɸ ʘʎ ɸɶʘ ʉʏɿ ʃɲɶʘ ʘʎ ʐʅɸɿʎ ɲɷɸʄʔʉɿ ɷɸʉʅɲɿ ʐʅʘʆ ʉʐɷɸʆ ʅɸ
ɶɿʆʉʅɲɿ ʘʎ ɸɶʘ ʉʏɿ ʃɲɶʘ ʘʎ ʍʐ ɲɷɸʄʔʉʎ ɷɸʉʅɲɿ ʍʐ ʉʐɷɸɿʎ ɸɶʘ
be in existence like I concerning and I like you brethren desire you nothing me
#G1096 #G5613 #G1473 #G3754 #G2504 #G5613 #G4771 #G80 #G1189 #G4771 #G3762 #G1473
ɻɷɿʃɻʍɲʏɸ
ɲɷɿʃɸʘ
harm
#G91
13. ʉɿɷɲʏɸ ɷɸ ʉʏɿ ɷɿ ɲʍɽɸʆɸɿɲʆ ʏɻʎ ʍɲʌʃʉʎ ɸʐɻɶɶɸʄɿʍɲʅɻʆ ʐʅɿʆ ʏʉ

ʉɿɷɲ ɷɸ ʉʏɿ ɷɿɲ ɲʍɽɸʆɸɿɲ ʉ ʍɲʌʇ ɸʐɲɶɶɸʄɿɺʘ ʍʐ ʉ
recognise but concerning through infirmity the flesh declare good news you the
#G1492 #G1161 #G3754 #G1223 #G769 #G3588 #G4561 #G2097 #G4771 #G3588
ʋʌʉʏɸʌʉʆ
ʋʌʉʏɸʌʉʎ
first time
#G4386
14. ʃɲɿ ʏʉʆ ʋɸɿʌɲʍʅʉʆ ʅʉʐ ɸʆ ʏɻ ʍɲʌʃɿ ʅʉʐ ʉʐʃ ɸʇʉʐɽɸʆɻʍɲʏɸ

ʃɲɿ ʉ ʋɸɿʌɲʍʅʉʎ ɸɶʘ ɸʆ ʉ ʍɲʌʇ ɸɶʘ ʉʐ ɸʇʉʐɽɸʆɸʘ
and the trial me in the flesh me not despise
#G2532 #G3588 #G3986 #G1473 #G1722 #G3588 #G4561 #G1473 #G3756 #G1848
ɲʄʄɲ ʘʎ ɲɶɶɸʄʉʆ Ⱥ๺z๺ ɸɷɸʇɲʍɽɸ ʅɸ ʘʎ ɍ๺W๺E๺ / ๺,๺ E๺

ɲʄʄɲ ʘʎ ɲɶɶɸʄʉʎ ɽɸʉʎ ɷɸʖʉʅɲɿ ɸɶʘ ʘʎ ɍʌɻʍʏʉʎ Ȼɻʍʉʐʎ
to the contrary like envoy God welcomed me like Messiah Yahushua
#G235 #G5613 #G32 #G2316 #G1209 #G1473 #G5613 #G5543 #G2424
15. ʋʉʐ ʉʐʆ ʉ ʅɲʃɲʌɿʍʅʉʎ ʐʅʘʆ ʅɲʌʏʐʌʘ ɶɲʌ ʐʅɿʆ ʉʏɿ ɸɿ

ʋʉʐ ʉʐʆ ʉ ʅɲʃɲʌɿʍʅʉʎ ʍʐ ʅɲʌʏʐʌɸʘ ɶɲʌ ʍʐ ʉʏɿ ɸɿ
in what place then the blessing you witness for you concerning if
#G4226 #G3767 #G3588 #G3108 #G4771 #G3140 #G1063 #G4771 #G3754 #G1487
ɷʐʆɲʏʉʆ ʏʉʐʎ ʉʔɽɲʄʅʉʐʎ ʐʅʘʆ ɸʇʉʌʐʇɲʏɸ ɸɷʘʃɲʏɸ ʅʉɿ

ɷʐʆɲʏʉʎ ʉ ʉʔɽɲʄʅʉʎ ʍʐ ɸʇʉʌʐʍʍʘ ɷɿɷʘʅɿ ɸɶʘ
power the eyes you gouged given me
#G1415 #G3588 #G3788 #G4771 #G1846 #G1325 #G1473
16. ʘʍʏɸ ɸʖɽʌʉʎ ʐʅʘʆ ɶɸɶʘʆɲ ɲʄɻɽɸʐʘʆ ʐʅɿʆ
ʘʍʏɸ ɸʖɽʌʉʎ ʍʐ ɶɿʆʉʅɲɿ ɲʄɻɽɸʐʘ ʍʐ
insomuch that enemy you in existence pronouncing truth you
#G5620 #G2190 #G4771 #G1096 #G226 #G4771
17. ɺɻʄʉʐʍɿʆ ʐʅɲʎ ʉʐ ʃɲʄʘʎ ɲʄʄɲ ɸʃʃʄɸɿʍɲɿ ʐʅɲʎ ɽɸʄʉʐʍɿʆ ɿʆɲ ɲʐʏʉʐʎ ɺɻʄʉʐʏɸ
ɺɻʄʉʘ ʍʐ ʉʐ ʃɲʄʘʎ ɲʄʄɲ ɸʃʃʄɸɿʘ ʍʐ ɽɸʄʘ ɿʆɲ ɲʐʏʉʎ ɺɻʄʉʘ
jealous you not good to the contrary exclude you wish that they jealous
#G2206 #G4771 #G3756 #G2573 #G235 #G1576 #G4771 #G2309 #G2443 #G846 #G2206
18. ʃɲʄʉʆ ɷɸ ɺɻʄʉʐʍɽɲɿ ɸʆ ʃɲʄʘ ʋɲʆʏʉʏɸ ʃɲɿ ʅɻ ʅʉʆʉʆ ɸʆ ʏʘ
ʃɲʄʉʎ ɷɸ ɺɻʄʉʘ ɸʆ ʃɲʄʘʎ ʋɲʆʏʉʏɸ ʃɲɿ ʅɻ ʅʉʆʉʎ ɸʆ ʉ
beautiful but jealous in good at all times and not merely in the
#G2566 #G1161 #G2206 #G1722 #G2573 #G3842 #G2532 #G3361 #G3441 #G1722 #G3588
ʋɲʌɸɿʆɲɿ ʅɸ ʋʌʉʎ ʐʅɲʎ

ʋɲʌɸɿʅɿ ɸɶʘ ʋʌʉʎ ʍʐ
being present me towards you
#G3918 #G1473 #G4314 #G4771
19. ʏɸʃʆɲ ʅʉʐ ʉʐʎ ʋɲʄɿʆ ʘɷɿʆʘ ʅɸʖʌɿʎ ʉʐ ʅʉʌʔʘɽɻ ɍ๺W๺ɇ๺ ɸʆ ʐʅɿʆ
ʏɸʃʆʉʆ ɸɶʘ ʉʎ ʋɲʄɿʆ ʘɷɿʆʘ ʅɸʖʌɿ ʉʎ ʅʉʌʔʉʘ ɍʌɻʍʏʉʎ ɸʆ ʍʐ
children me whom again birth pains until which formed Messiah in you
#G5043 #G1473 #G3739 #G3825 #G5605 #G3360 #G3739 #G3445 #G5543 #G1722 #G4771
20. ɻɽɸʄʉʆ ɷɸ ʋɲʌɸɿʆɲɿ ʋʌʉʎ ʐʅɲʎ ɲʌʏɿ ʃɲɿ ɲʄʄɲʇɲɿ ʏɻʆ ʔʘʆɻʆ ʅʉʐ
ɽɸʄʘ ɷɸ ʋɲʌɸɿʅɿ ʋʌʉʎ ʍʐ ɲʌʏɿ ʃɲɿ ɲʄʄɲʍʍʘ ʉ ʔʘʆɻ ɸɶʘ
wish but be present towards you Just now and change the tone me
#G2309 #G1161 #G3918 #G4314 #G4771 #G737 #G2532 #G236 #G3588 #G5456 #G1473
ʉʏɿ ɲʋʉʌʉʐʅɲɿ ɸʆ ʐʅɿʆ

ʉʏɿ ɲʋʉʌɸʘ ɸʆ ʍʐ
concerning perplexed in you
#G3754 #G639 #G1722 #G4771
21. ȿɸɶɸʏɸ ʅʉɿ ʉɿ ʐʋʉ ʆʉʅʉʆ ɽɸʄʉʆʏɸʎ ɸɿʆɲɿ ʏʉʆ ʆʉʅʉʆ ʉʐʃ ɲʃʉʐɸʏɸ
ʄɸɶʘ ɸɶʘ ʉ ʐʋʉ ʆʉʅʉʎ ɽɸʄʘ ɸɿʅɿ ʉ ʆʉʅʉʎ ʉʐ ɲʃʉʐʘ
say I the under law-code wish exist the law-code not hear
#G3004 #G1473 #G3588 #G5259 #G3551 #G2309 #G1510 #G3588 #G3551 #G3756 #G191
22. ɶɸɶʌɲʋʏɲɿ ɶɲʌ ʉʏɿ Ȱɴʌɲɲʅ ɷʐʉ ʐɿʉʐʎ ɸʍʖɸʆ ɸʆɲ ɸʃ ʏɻʎ ʋɲɿɷɿʍʃɻʎ
ɶʌɲʔʘ ɶɲʌ ʉʏɿ Ȱɴʌɲɲʅ ɷʐʉ ʐɿʉʎ ɸʖʘ ɸɿʎ[1] ɸʃ ʉ ʋɲɿɷɿʍʃɻ
written for concerning Abraham two sons had one out of the servant girl
#G1125 #G1063 #G3754 #G11 #G1417 #G5207 #G2192 #G1520 #G1537 #G3588 #G3814
ʃɲɿ ɸʆɲ ɸʃ ʏɻʎ ɸʄɸʐɽɸʌɲʎ

ʃɲɿ ɸɿʎ[1] ɸʃ ʉ ɸʄɸʐɽɸʌʉʎ
and one out of the free
#G2532 #G1520 #G1537 #G3588 #G1658
23. ɲʄʄ ʉ ɸʃ ʏɻʎ ʋɲɿɷɿʍʃɻʎ ʃɲʏɲ ʍɲʌʃɲ ɶɸɶɸʆʆɻʏɲɿ ʉ ɷɸ ʏɻʎ

ɲʄʄɲ ʉ ɸʃ ʉ ʋɲɿɷɿʍʃɻ ʃɲʏɲ ʍɲʌʇ ɶɸʆʆɲʘ ʉ ɷɸ ʉ
to the contrary the out of the servant girl down flesh born the but the
#G235 #G3588 #G1537 #G3588 #G3814 #G2596 #G4561 #G1080 #G3588 #G1161 #G3588
ɸʄɸʐɽɸʌɲʎ ɷɿ ɸʋɲɶɶɸʄɿɲʎ
ɸʄɸʐɽɸʌʉʎ ɷɿɲ ɸʋɲɶɶɸʄɿɲ
free through promise
#G1658 #G1223 #G1860
24. ɲʏɿʆɲ ɸʍʏɿʆ ɲʄʄɻɶʉʌʉʐʅɸʆɲ ɲʐʏɲɿ ɶɲʌ ɸɿʍɿʆ ɷʐʉ ɷɿɲɽɻʃɲɿ ʅɿɲ ʅɸʆ ɲʋʉ
ʉʍʏɿʎ ɸɿʅɿ ɲʄʄɻɶʉʌɸʘ ʉʐʏʉʎ ɶɲʌ ɸɿʅɿ ɷʐʉ ɷɿɲɽɻʃɻ ɸɿʎ[1] ʅɸʆ ɲʋʉ
who exist allegorised this for exist two covenants one indeed from
#G3748 #G1510 #G238 #G3778 #G1063 #G1510 #G1417 #G1242 #G1520 #G3303 #G575
ʉʌʉʐʎ ɇɿʆɲ ɸɿʎ ɷʉʐʄɸɿɲʆ ɶɸʆʆʘʍɲ ɻʏɿʎ ɸʍʏɿʆ Ȱɶɲʌ

ʉʌʉʎ ɇɿʆɲ ɸɿʎ ɷʉʐʄɸɿɲ ɶɸʆʆɲʘ ʉʍʏɿʎ ɸɿʅɿ Ȱɶɲʌ
hill Sinai into slavery born which exists Hagar
#G3735 #G4614 #G1519 #G1397 #G1080 #G3748 #G1510 #G28
25. ʏʉ ɷɸ ɇɿʆɲ ʉʌʉʎ ɸʍʏɿʆ ɸʆ ʏɻ Ȱʌɲɴɿɲ ʍʐʍʏʉɿʖɸɿ ɷɸ ʏɻ ʆʐʆ

ʉ ɷɸ ɇɿʆɲ ʉʌʉʎ ɸɿʅɿ ɸʆ ʉ Ȱʌɲɴɿɲ ʍʐʍʏʉɿʖɸʘ ɷɸ ʉ ʆʐʆ
the but Sinai hill exists in the Arabia resemble but the now
#G3588 #G1161 #G4614 #G3735 #G1510 #G1722 #G3588 #G688 #G4960 #G1161 #G3588 #G3568
Ȼɸʌʉʐʍɲʄɻʅ ɷʉʐʄɸʐɸɿ ɶɲʌ ʅɸʏɲ ʏʘʆ ʏɸʃʆʘʆ ɲʐʏɻʎ

Ȼɸʌʉʐʍɲʄɻʅ ɷʉʐʄɸʐʘ ɶɲʌ ʅɸʏɲ ʉ ʏɸʃʆʉʆ ɲʐʏʉʎ
Jerusalem enslaved for with the children her
#G2419 #G1398 #G1063 #G3326 #G3588 #G5043 #G846
26. ɻ ɷɸ ɲʆʘ Ȼɸʌʉʐʍɲʄɻʅ ɸʄɸʐɽɸʌɲ ɸʍʏɿʆ ɻʏɿʎ ɸʍʏɿʆ ʅɻʏɻʌ ɻʅʘʆ

ʉ ɷɸ ɲʆʘ Ȼɸʌʉʐʍɲʄɻʅ ɸʄɸʐɽɸʌʉʎ ɸɿʅɿ ʉʍʏɿʎ ɸɿʅɿ ʅɻʏɻʌ ɸɶʘ
the but above Jerusalem free exist who exists mother [of] us
#G3588 #G1161 #G507 #G2419 #G1658 #G1510 #G3748 #G1510 #G3384 #G1473
27. ɶɸɶʌɲʋʏɲɿ ɶɲʌ ɸʐʔʌɲʆɽɻʏɿ ʍʏɸɿʌɲ ɻ ʉʐʃ ʏɿʃʏʉʐʍɲ ʌɻʇʉʆ ʃɲɿ ɴʉɻʍʉʆ
ɶʌɲʔʘ ɶɲʌ ɸʐʔʌɲɿʆʘ ʍʏɸɿʌɲ ʉ ʉʐ ʏɿʃʏʘ ʌɻʍʍʘ ʃɲɿ ɴʉɲʘ
written for rejoice sterile [one] the not giving birth break forth and cry aloud
#G1125 #G1063 #G2165 #G4723 #G3588 #G3756 #G5088 #G4486 #G2532 #G994
ɻ ʉʐʃ ʘɷɿʆʉʐʍɲ ʉʏɿ ʋʉʄʄɲ ʏɲ ʏɸʃʆɲ ʏɻʎ ʌɻʅʉʐ ʅɲʄʄʉʆ

ʉ ʉʐ ʘɷɿʆʘ ʉʏɿ ʋʉʄʐʎ ʉ ʏɸʃʆʉʆ ʉ ɸʌɻʅʉʎ ʅɲʄʄʉʆ
the not birth pains concerning numerous the children the desert more
#G3588 #G3756 #G5605 #G3754 #G4183 #G3588 #G5043 #G3588 #G2048 #G3123
ʉʐʃ ɻ ʏɻʎ ɸʖʉʐʍɻʎ ʏʉʆ ɲʆɷʌɲ

ʉʐ ɻ ʉ ɸʖʘ ʉ ɲʆɻʌ
not or the have the male
#G3756 #G2228 #G3588 #G2192 #G3588 #G435
28. ʐʅɸɿʎ ɷɸ ɲɷɸʄʔʉɿ ʃɲʏɲ Ȼʍɲɲʃ ɸʋɲɶɶɸʄɿɲʎ ʏɸʃʆɲ ɸʍʏɸ

ʍʐ ɷɸ ɲɷɸʄʔʉʎ ʃɲʏɲ Ȼʍɲɲʃ ɸʋɲɶɶɸʄɿɲ ʏɸʃʆʉʆ ɸɿʅɿ
you but brethren down Yitschaq promise children exist
#G4771 #G1161 #G80 #G2596 #G2464 #G1860 #G5043 #G1510
29. ɲʄʄ ʘʍʋɸʌ ʏʉʏɸ ʉ ʃɲʏɲ ʍɲʌʃɲ ɶɸʆʆɻɽɸɿʎ ɸɷɿʘʃɸʆ ʏʉʆ ʃɲʏɲ Ʌ๺E๺Ȱ๺
ɲʄʄɲ ʘʍʋɸʌ ʏʉʏɸ ʉ ʃɲʏɲ ʍɲʌʇ ɶɸʆʆɲʘ ɷɿʘʃʘ ʉ ʃɲʏɲ ʋʆɸʐʅɲ
to the contrary even as at that time the down flesh born persecuted the down Spirit
#G235 #G5618 #G5119 #G3588 #G2596 #G4561 #G1080 #G1377 #G3588 #G2596 #G4151
ʉʐʏʘʎ ʃɲɿ ʆʐʆ

ʉʐʏʘʎ ʃɲɿ ʆʐʆ
in this way and now
#G3779 #G2532 #G3568
30. ɲʄʄɲ ʏɿ ʄɸɶɸɿ ɻ ɶʌɲʔɻ ɸʃɴɲʄɸ ʏɻʆ ʋɲɿɷɿʍʃɻʆ ʃɲɿ ʏʉʆ

ɲʄʄɲ ʏɿʎ ʄɸɶʘ ʉ ɶʌɲʔɻ ɸʃɴɲʄʄʘ ʉ ʋɲɿɷɿʍʃɻ ʃɲɿ ʉ
to the contrary something say the scripture throw out the servant girl and the
#G235 #G5100 #G3004 #G3588 #G1124 #G1544 #G3588 #G3814 #G2532 #G3588
ʐɿʉʆ ɲʐʏɻʎ ʉʐ ɶɲʌ ʃʄɻʌʉʆʉʅɻʍɸɿ ʉ ʐɿʉʎ ʏɻʎ ʋɲɿɷɿʍʃɻʎ ʅɸʏɲ

ʐɿʉʎ ɲʐʏʉʎ ʉʐ ɶɲʌ ʃʄɻʌʉʆʉʅɸʘ ʉ ʐɿʉʎ ʉ ʋɲɿɷɿʍʃɻ ʅɸʏɲ
son her not for inherit the son the servant girl with
#G5207 #G846 #G3756 #G1063 #G2816 #G3588 #G5207 #G3588 #G3814 #G3326
ʏʉʐ ʐɿʉʐ ʏɻʎ ɸʄɸʐɽɸʌɲʎ

ʉ ʐɿʉʎ ʉ ɸʄɸʐɽɸʌʉʎ
the son the free
#G3588 #G5207 #G3588 #G1658
31. ɲʌɲ ɲɷɸʄʔʉɿ ʉʐʃ ɸʍʅɸʆ ʋɲɿɷɿʍʃɻʎ ʏɸʃʆɲ ɲʄʄɲ ʏɻʎ ɸʄɸʐɽɸʌɲʎ
ɲʌɲ ɲɷɸʄʔʉʎ ʉʐ ɸɿʅɿ ʋɲɿɷɿʍʃɻ ʏɸʃʆʉʆ ɲʄʄɲ ʉ ɸʄɸʐɽɸʌʉʎ
wherefore brethren not exist servant girl children to the contrary the free
#G687 #G80 #G3756 #G1510 #G3814 #G5043 #G235 #G3588 #G1658
Chapter 5
1. ʏɻ ɸʄɸʐɽɸʌɿɲ ɻʅɲʎ ɍ๺W๺ɇ๺ ɻʄɸʐɽɸʌʘʍɸʆ ʏɻ ɸʄɸʐɽɸʌɿɲ ʍʏɻʃɸʏɸ ʉʐʆ ʃɲɿ

ʉ ɸʄɸʐɽɸʌɿɲ ɸɶʘ ɍʌɻʍʏʉʎ ɸʄɸʐɽɸʌʉʘ ʉ ɸʄɸʐɽɸʌɿɲ ʍʏɻʃʘ ʉʐʆ ʃɲɿ
the freedom us Messiah freed the freedom stand firm then and
#G3588 #G1657 #G1473 #G5543 #G1659 #G3588 #G1657 #G4739 #G3767 #G2532
ʅɻ ʋɲʄɿʆ ɺʐɶʘ ɷʉʐʄɸɿɲʎ ɸʆɸʖɸʍɽɸ

ʅɻ ʋɲʄɿʆ ɺʐɶʉʎ ɷʉʐʄɸɿɲ ɸʆɸʖʘ
not again yoke slavery be held in
#G3361 #G3825 #G2218 #G1397 #G1758
2. Ȼɷɸ ɸɶʘ Ʌɲʐʄʉʎ ʄɸɶʘ ʐʅɿʆ ʉʏɿ ɸɲʆ ʋɸʌɿʏɸʅʆɻʍɽɸ ɍ๺W๺ɇ๺ ʐʅɲʎ ʉʐɷɸʆ
ɿɷɸ ɸɶʘ Ʌɲʐʄʉʎ ʄɸɶʘ ʍʐ ʉʏɿ ɸɲʆ ʋɸʌɿʏɸʅʆʘ ɍʌɻʍʏʉʎ ʍʐ ʉʐɷɸɿʎ
see I Paul say you concerning if circumcised Messiah you nothing
#G2396 #G1473 #G3972 #G3004 #G4771 #G3754 #G1437 #G4059 #G5543 #G4771 #G3762
ʘʔɸʄɻʍɸɿ
ʘʔɸʄɸʘ
benefit
#G5623
3. ʅɲʌʏʐʌʉʅɲɿ ɷɸ ʋɲʄɿʆ ʋɲʆʏɿ ɲʆɽʌʘʋʘ ʋɸʌɿʏɸʅʆʉʅɸʆʘ ʉʏɿ ʉʔɸɿʄɸʏɻʎ ɸʍʏɿʆ ʉʄʉʆ

ʅɲʌʏʐʌʉʅɲɿ ɷɸ ʋɲʄɿʆ ʋɲʎ ɲʆɽʌʘʋʉʎ ʋɸʌɿʏɸʅʆʘ ʉʏɿ ʉʔɸɿʄɸʏɻʎ ɸɿʅɿ ʉʄʉʎ
bear witness but again all man circumcised concerning debtor exist entire
#G3142 #G1161 #G3825 #G3956 #G444 #G4059 #G3754 #G3781 #G1510 #G3650
ʏʉʆ ʆʉʅʉʆ ʋʉɿɻʍɲɿ

ʉ ʆʉʅʉʎ ʋʉɿɸʘ
the law-code accomplish
#G3588 #G3551 #G4160
4. ʃɲʏɻʌɶɻɽɻʏɸ ɲʋʉ ɍ๺z๺ ʉɿʏɿʆɸʎ ɸʆ ʆʉʅʘ ɷɿʃɲɿʉʐʍɽɸ ʏɻʎ ʖɲʌɿʏʉʎ ɸʇɸʋɸʍɲʏɸ
ʃɲʏɲʌɶɸʘ ɲʋʉ ɍʌɻʍʏʉʎ ʉʍʏɿʎ ɸʆ ʆʉʅʉʎ ɷɿʃɲɿʉʘ ʉ ʖɲʌɿʎ ɸʃʋɿʋʏʘ
terminated from Messiah who in law-code declared upright the favour perished
#G2673 #G575 #G5543 #G3748 #G1722 #G3551 #G1344 #G3588 #G5485 #G1601
5. ɻʅɸɿʎ ɶɲʌ Ʌ๺E๺/ ๺ ɸʃ ʋɿʍʏɸʘʎ ɸʄʋɿɷɲ ɷɿʃɲɿʉʍʐʆɻʎ ɸʃɷɸʖʉʅɸɽɲ

ɸɶʘ ɶɲʌ ʋʆɸʐʅɲ ɸʃ ʋɿʍʏɿʎ ɸʄʋɿʎ ɷɿʃɲɿʉʍʐʆɻ ɸʃɷɸʖʉʅɲɿ
we for Spirit out of trust hope uprightness await
#G1473 #G1063 #G4151 #G1537 #G4102 #G1680 #G1343 #G1551
6. ɸʆ ɍ๺W๺ɏ๺ / ๺,๺ z๺ ʉʐʏɸ ʋɸʌɿʏʉʅɻ ʏɿ ɿʍʖʐɸɿ ʉʐʏɸ ɲʃʌʉɴʐʍʏɿɲ ɲʄʄɲ
ɸʆ ɍʌɻʍʏʉʎ Ȼɻʍʉʐʎ ʉʐʏɸ ʋɸʌɿʏʉʅɻ ʏɿʎ ɿʍʖʐʘ ʉʐʏɸ ɲʃʌʉɴʐʍʏɿɲ ɲʄʄɲ
in Messiah Yahushua neither circumcision something strong nor uncircumcision to the contrary
#G1722 #G5543 #G2424 #G3777 #G4061 #G5100 #G2480 #G3777 #G203 #G235
ʋɿʍʏɿʎ ɷɿ ɲɶɲʋɻʎ ɸʆɸʌɶʉʐʅɸʆɻʎ

ʋɿʍʏɿʎ ɷɿɲ ɲɶɲʋɻ ɸʆɸʌɶɸʘ
trust through love displaying
#G4102 #G1223 #G26 #G1754
7. ɸʏʌɸʖɸʏɸ ʃɲʄʘʎ ʏɿʎ ʐʅɲʎ ɸʆɸʃʉʗɸʆ ʏɻ ɲʄɻɽɸɿɲ ʅɻ ʋɸɿɽɸʍɽɲɿ

ʏʌɸʖʘ ʃɲʄʘʎ ʏɿʎ ʍʐ ɸɶʃʉʋʏʘ ʉ ɲʄɻɽɸɿɲ ʅɻ ʋɸɿɽʘ
ran good someone you impede the truth not persuade
#G5143 #G2573 #G5100 #G4771 #G1465 #G3588 #G225 #G3361 #G3982
8. ɻ ʋɸɿʍʅʉʆɻ ʉʐʃ ɻ ɸʃ ʏʉʐ ʃɲʄʉʐʆʏʉʎ ʐʅɲʎ
ʉ ʋɸɿʍʅʉʆɻ ʉʐ ʉ ɸʃ ʉ ʃɲʄɸʘ ʍʐ
the persuasion not the out of the [one] calling you
#G3588 #G3988 #G3756 #G3588 #G1537 #G3588 #G2564 #G4771
9. ʅɿʃʌɲ ɺʐʅɻ ʉʄʉʆ ʔʐʌɲʅɲ ɺʐʅʉɿ
ʅɿʃʌʉʎ ɺʐʅɻ ʉʄʉʎ ʔʐʌɲʅɲ ɺʐʅʉʘ
small amount yeast entire dough ferments
#G3398 #G2219 #G3650 #G5445 #G2220
10. ɸɶʘ ɷɸ ʋɸʋʉɿɽɲ ɸɿʎ ʐʅɲʎ ɸʆ <๺ɏ๺ ʉʏɿ ʉʐɷɸʆ ɲʄʄʉ ʔʌʉʆɻʍɻʏɸ
ɸɶʘ ɷɸ ʋɸɿɽʘ ɸɿʎ ʍʐ ɸʆ Ⱦʐʌɿʉʎ ʉʏɿ ʉʐɷɸɿʎ ɲʄʄʉʎ ʔʌʉʆɸʘ
I but persuaded into you in Master concerning nothing another opinion
#G1473 #G1161 #G3982 #G1519 #G4771 #G1722 #G2962 #G3754 #G3762 #G243 #G5426
ʉ ɷɸ ʏɲʌɲʍʍʘʆ ʐʅɲʎ ɴɲʍʏɲʍɸɿ ʏʉ ʃʌɿʅɲ ʉʍʏɿʎ ɸɲʆ ɻ

ʉ ɷɸ ʏɲʌɲʍʍʘ ʍʐ ɴɲʍʏɲɺʘ ʉ ʃʌɿʅɲ ʉʍʏɿʎ ɸɲʆ ɸɿʅɿ
the but agitators you carry the judgement whoever if exist
#G3588 #G1161 #G5015 #G4771 #G941 #G3588 #G2917 #G3748 #G1437 #G1510
11. ȵɶʘ ɷɸ ɲɷɸʄʔʉɿ ɸɿ ʋɸʌɿʏʉʅɻʆ ɸʏɿ ʃɻʌʐʍʍʘ ʏɿ ɸʏɿ ɷɿʘʃʉʅɲɿ ɲʌɲ

ɸɶʘ ɷɸ ɲɷɸʄʔʉʎ ɸɿ ʋɸʌɿʏʉʅɻ ɸʏɿ ʃɻʌʐʍʍʘ ʏɿʎ ɸʏɿ ɷɿʘʃʘ ɲʌɲ
I but brethren if circumcision yet announce why yet persecute wherefore
#G1473 #G1161 #G80 #G1487 #G4061 #G2089 #G2784 #G5100 #G2089 #G1377 #G687
ʃɲʏɻʌɶɻʏɲɿ ʏʉ ʍʃɲʆɷɲʄʉʆ ʏʉʐ ɇ๺Ɉ๺W๺K๺z๺

ʃɲʏɲʌɶɸʘ ʉ ʍʃɲʆɷɲʄʉʆ ʉ ʍʏɲʐʌʉʎ
terminated the impediment the upright pole
#G2673 #G3588 #G4625 #G3588 #G4716
12. ɲʌɲ ʃɲɿ ɲʋʉʃʉʗʘʆʏɲɿ ʉɿ ɲʆɲʍʏɲʏʉʐʆʏɸʎ ʐʅɲʎ

ɲʌɲ ʃɲɿ ɲʋʉʃʉʋʏʘ ʉ ɲʆɲʍʏɲʏʉʘ ʍʐ
wherefore and amputate the upsetting you
#G687 #G2532 #G609 #G3588 #G387 #G4771
13. ɉʅɸɿʎ ɶɲʌ ɸʋ ɸʄɸʐɽɸʌɿɲ ɸʃʄɻɽɻʏɸ ɲɷɸʄʔʉɿ ʅʉʆʉʆ ʅɻ ʏɻʆ ɸʄɸʐɽɸʌɿɲʆ

ʍʐ ɶɲʌ ɸʋɿ ɸʄɸʐɽɸʌɿɲ ʃɲʄɸʘ ɲɷɸʄʔʉʎ ʅʉʆʉʎ ʅɻ ʉ ɸʄɸʐɽɸʌɿɲ
You for upon freedom called brethren merely not the freedom
#G4771 #G1063 #G1909 #G1657 #G2564 #G80 #G3441 #G3361 #G3588 #G1657
ɸɿʎ ɲʔʉʌʅɻʆ ʏɻ ʍɲʌʃɿ ɲʄʄɲ ɷɿɲ ʏɻʎ ɲɶɲʋɻʎ ɷʉʐʄɸʐɸʏɸ ɲʄʄɻʄʉɿʎ

ɸɿʎ ɲʔʉʌʅɻ ʉ ʍɲʌʇ ɲʄʄɲ ɷɿɲ ʉ ɲɶɲʋɻ ɷʉʐʄɸʐʘ ɲʄʄɻʄʘʆ
into incentive the flesh to the contrary through the love subject one another
#G1519 #G874 #G3588 #G4561 #G235 #G1223 #G3588 #G26 #G1398 #G240
14. ʉ ɶɲʌ ʋɲʎ ʆʉʅʉʎ ɸʆɿ ʄʉɶʘ ʋɸʋʄɻʌʘʏɲɿ ɸʆ ʏʘ ɲɶɲʋɻʍɲɿ ʏʉʆ
ʉ ɶɲʌ ʋɲʎ ʆʉʅʉʎ ɸɿʎ[1] ʄʉɶʉʎ ʋʄɻʌʉʘ ɸʆ ʉ ɲɶɲʋɲʘ ʉ
the for all law-code one word filled in the one loving the
#G3588 #G1063 #G3956 #G3551 #G1520 #G3056 #G4137 #G1722 #G3588 #G25 #G3588
ʋʄɻʍɿʉʆ ʘʎ ɸɲʐʏʉʆ
ʋʄɻʍɿʉʆ ʘʎ ɸɲʐʏʉʐ
neighbour as he
#G4139 #G5613 #G1438
15. ɸɿ ɷɸ ɲʄʄɻʄʉʐʎ ɷɲʃʆɸʏɸ ʃɲɿ ʃɲʏɸʍɽɿɸʏɸ ɴʄɸʋɸʏɸ ʅɻ ʐʋ ɲʄʄɻʄʘʆ

ɸɿ ɷɸ ɲʄʄɻʄʘʆ ɷɲʃʆʘ ʃɲɿ ʃɲʏɸʍɽɿʘ ɴʄɸʋʘ ʅɻ ʐʋʉ ɲʄʄɻʄʘʆ
if but one another bite and devour Perceive not under one another
#G1487 #G1161 #G240 #G1143 #G2532 #G2719 #G991 #G3361 #G5259 #G240
ɲʆɲʄʘɽɻʏɸ
ɲʆɲʄʉʘ
consumed
#G355
16. ȿɸɶʘ ɷɸ Ʌ๺E๺/ ๺ ʋɸʌɿʋɲʏɸɿʍɽɸ ʃɲɿ ɸʋɿɽʐʅɿɲʆ ʍɲʌʃʉʎ ʉʐ ʅɻ ʏɸʄɸʍɻʏɸ

ʄɸɶʘ ɷɸ ʋʆɸʐʅɲ ʋɸʌɿʋɲʏɸʘ ʃɲɿ ɸʋɿɽʐʅɿɲ ʍɲʌʇ ʉʐ ʅɻ ʏɸʄɸʘ
Say but Spirit behave and lust after flesh not not carry out
#G3004 #G1161 #G4151 #G4043 #G2532 #G1939 #G4561 #G3756 #G3361 #G5055
17. ɻ ɶɲʌ ʍɲʌʇ ɸʋɿɽʐʅɸɿ ʃɲʏɲ ʏʉʐ Ʌ๺E๺ɇ๺ ʏʉ ɷɸ ʏʉ Ʌ๺E๺Ȱ๺
ʉ ɶɲʌ ʍɲʌʇ ɸʋɿɽʐʅɸʘ ʃɲʏɲ ʉ ʋʆɸʐʅɲ ʉ ɷɸ ʉ ʋʆɸʐʅɲ
the for flesh lusts after down the Spirit the but the Spirit
#G3588 #G1063 #G4561 #G1937 #G2596 #G3588 #G4151 #G3588 #G1161 #G3588 #G4151
ʃɲʏɲ ʏɻʎ ʍɲʌʃʉʎ ʏɲʐʏɲ ɶɲʌ ɲʆʏɿʃɸɿʏɲɿ ɲʄʄɻʄʉɿʎ ɿʆɲ ʅɻ ɲ ɸɲʆ

ʃɲʏɲ ʉ ʍɲʌʇ ʉʐʏʉʎ ɶɲʌ ɲʆʏɿʃɸɿʅɲɿ ɲʄʄɻʄʘʆ ɿʆɲ ʅɻ ʉʎ ɸɲʆ
down the flesh these for oppose one another that not what if
#G2596 #G3588 #G4561 #G3778 #G1063 #G480 #G240 #G2443 #G3361 #G3739 #G1437
ɽɸʄɻʏɸ ʏɲʐʏɲ ʋʉɿɻʏɸ

ɽɸʄʘ ʉʐʏʉʎ ʋʉɿɸʘ
wish these accomplish
#G2309 #G3778 #G4160
18. ɸɿ ɷɸ ʋʆɸʐʅɲʏɿ ɲɶɸʍɽɸ ʉʐʃ ɸʍʏɸ ʐʋʉ ʆʉʅʉʆ

ɸɿ ɷɸ ʋʆɸʐʅɲ ɲɶʘ ʉʐ ɸɿʅɿ ʐʋʉ ʆʉʅʉʎ
if but Spirit led not exist under law-code
#G1487 #G1161 #G4151 #G71 #G3756 #G1510 #G5259 #G3551
19. ʔɲʆɸʌɲ ɷɸ ɸʍʏɿʆ ʏɲ ɸʌɶɲ ʏɻʎ ʍɲʌʃʉʎ ɲʏɿʆɲ ɸʍʏɿʆ ʋʉʌʆɸɿɲ
ʔɲʆɸʌʉʎ ɷɸ ɸɿʅɿ ʉ ɸʌɶʉʆ ʉ ʍɲʌʇ ʉʍʏɿʎ ɸɿʅɿ ʋʉʌʆɸɿɲ
evident but exist the labour the flesh which exist sexual immorality
#G5318 #G1161 #G1510 #G3588 #G2041 #G3588 #G4561 #G3748 #G1510 #G4202
ɲʃɲɽɲʌʍɿɲ ɲʍɸʄɶɸɿɲ
ɲʃɲɽɲʌʍɿɲ ɲʍɸʄɶɸɿɲ
impure motives lasciviousness
#G167 #G766
20. ɸɿɷʘʄʉʄɲʏʌɿɲ ʔɲʌʅɲʃɸɿɲ ɸʖɽʌɲɿ ɸʌɿʎ ɺɻʄʉʎ ɽʐʅʉɿ ɸʌɿɽɸɿɲɿ ɷɿʖʉʍʏɲʍɿɲɿ ɲɿʌɸʍɸɿʎ
ɸɿɷʘʄʉʄɲʏʌɿɲ ʔɲʌʅɲʃɸɿɲ ɸʖɽʌɲ ɸʌɿʎ ɺɻʄʉʎ ɽʐʅʉʎ ɸʌɿɽɸɿɲ ɷɿʖʉʍʏɲʍɿɲ ɲɿʌɸʍɿʎ
worship of idols drug use enmity strife rivalry fury selfish ambition divisions divers aims
#G1495 #G5331 #G2189 #G2054 #G2205 #G2372 #G2052 #G1370 #G139
21. ʔɽʉʆʉɿ ʅɸɽɲɿ ʃʘʅʉɿ ʃɲɿ ʏɲ ʉʅʉɿɲ ʏʉʐʏʉɿʎ ɲ ʋʌʉʄɸɶʘ ʐʅɿʆ
ʔɽʉʆʉʎ ʅɸɽɻ ʃʘʅʉʎ ʃɲɿ ʉ ʉʅʉɿʉʎ ʉʐʏʉʎ ʉʎ ʋʌʉʄɸɶʘ ʍʐ
envy debauchery riotous carousing and the similar these that speak before you
#G5355 #G3178 #G2970 #G2532 #G3588 #G3664 #G3778 #G3739 #G4277 #G4771
ʃɲɽʘʎ ʋʌʉɸɿʋʉʆ ʉʏɿ ʉɿ ʏɲ ʏʉɿɲʐʏɲ ʋʌɲʍʍʉʆʏɸʎ ɴɲʍɿʄɸɿɲʆ Ⱥ๺z๺

ʃɲɽʘʎ ʋʌʉɸɿʋʉʆ ʉʏɿ ʉ ʉ ʏʉɿʉʐʏʉʎ ʋʌɲʍʍʘ ɴɲʍɿʄɸɿɲ ɽɸʉʎ
exactly as spoken before concerning the the such things performing kingdom God
#G2531 #G4302 #G3754 #G3588 #G3588 #G5108 #G4238 #G932 #G2316
ʉʐ ʃʄɻʌʉʆʉʅɻʍʉʐʍɿʆ
ʉʐ ʃʄɻʌʉʆʉʅɸʘ
not inherit
#G3756 #G2816
22. ʉ ɷɸ ʃɲʌʋʉʎ ʏʉʐ Ʌ๺E๺ɇ๺ ɸʍʏɿʆ ɲɶɲʋɻ ʖɲʌɲ ɸɿʌɻʆɻ ʅɲʃʌʉɽʐʅɿɲ ʖʌɻʍʏʉʏɻʎ
ʉ ɷɸ ʃɲʌʋʉʎ ʉ ʋʆɸʐʅɲ ɸɿʅɿ ɲɶɲʋɻ ʖɲʌɲ ɸɿʌɻʆɻ ʅɲʃʌʉɽʐʅɿɲ ʖʌɻʍʏʉʏɻʎ
the but fruit the Spirit exist love joy peace patience integrity
#G3588 #G1161 #G2590 #G3588 #G4151 #G1510 #G26 #G5479 #G1515 #G3115 #G5544
ɲɶɲɽʘʍʐʆɻ ʋɿʍʏɿʎ
ɲɶɲɽʘʍʐʆɻ ʋɿʍʏɿʎ
goodness trust
#G19 #G4102
23. ʋʌɲʐʏɻʎ ɸɶʃʌɲʏɸɿɲ ʃɲʏɲ ʏʘʆ ʏʉɿʉʐʏʘʆ ʉʐʃ ɸʍʏɿʆ ʆʉʅʉʎ

ʋʌɲʐʏɻʎ ɸɶʃʌɲʏɸɿɲ ʃɲʏɲ ʉ ʏʉɿʉʐʏʉʎ ʉʐ ɸɿʅɿ ʆʉʅʉʎ
gentleness self-control down the such things not exist law-code
#G4240 #G1466 #G2596 #G3588 #G5108 #G3756 #G1510 #G3551
24. ʉɿ ɷɸ ʏʉʐ ɍ๺z๺ ʏɻʆ ʍɲʌʃɲ ȵ๺ɇ๺ɈȰ
๺ ๺E๺ ʍʐʆ ʏʉɿʎ ʋɲɽɻʅɲʍɿʆ ʃɲɿ
ʉ ɷɸ ʉ ɍʌɻʍʏʉʎ ʉ ʍɲʌʇ ʍʏɲʐʌʉʘ ʍʐʆ ʉ ʋɲɽɻʅɲ ʃɲɿ
the but the Messiah the flesh crucified together with the sufferings and
#G3588 #G1161 #G3588 #G5543 #G3588 #G4561 #G4717 #G4862 #G3588 #G3804 #G2532
ʏɲɿʎ ɸʋɿɽʐʅɿɲɿʎ
ʉ ɸʋɿɽʐʅɿɲ
the lust after
#G3588 #G1939
25. ȵɿ ɺʘʅɸʆ Ʌ๺E๺/ ๺ Ʌ๺E๺/ ๺ ʍʏʉɿʖʘʅɸʆ

ɸɿ ɺɲʘ ʋʆɸʐʅɲ ʋʆɸʐʅɲ ʍʏʉɿʖɸʘ
if live Spirit Spirit behave
#G1487 #G2198 #G4151 #G4151 #G4748
26. ʅɻ ɶɿʆʘʅɸɽɲ ʃɸʆʉɷʉʇʉɿ ɲʄʄɻʄʉʐʎ ʋʌʉʃɲʄʉʐʅɸʆʉɿ ɲʄʄɻʄʉʐʎ ʔɽʉʆʉʐʆʏɸʎ

ʅɻ ɶɿʆʉʅɲɿ ʃɸʆʉɷʉʇʉʎ ɲʄʄɻʄʘʆ ʋʌʉʃɲʄɸʘ ɲʄʄɻʄʘʆ ʔɽʉʆɸʘ
not be in existence conceited glory one another irritating one another envying
#G3361 #G1096 #G2755 #G240 #G4292 #G240 #G5354
Chapter 6
1. Ȱɷɸʄʔʉɿ ɸɲʆ ʃɲɿ ʋʌʉʄɻʅʔɽɻ ɲʆɽʌʘʋʉʎ ɸʆ ʏɿʆɿ ʋɲʌɲʋʏʘʅɲʏɿ ʐʅɸɿʎ ʉɿ

ɲɷɸʄʔʉʎ ɸɲʆ ʃɲɿ ʋʌʉʄɲʅɴɲʆʘ ɲʆɽʌʘʋʉʎ ɸʆ ʏɿʎ ʋɲʌɲʋʏʘʅɲ ʍʐ ʉ
Brethren if also detecting man in something lapsing you the
#G80 #G1437 #G2532 #G4301 #G444 #G1722 #G5100 #G3900 #G4771 #G3588
ʋʆɸʐʅɲʏɿʃʉɿ ʃɲʏɲʌʏɿɺɸʏɸ ʏʉʆ ʏʉɿʉʐʏʉʆ ɸʆ Ʌ๺E๺/ ๺ ʋʌɲʓʏɻʏʉʎ

ʋʆɸʐʅɲʏɿʃʉʎ ʃɲʏɲʌʏɿɺʘ ʉ ʏʉɿʉʐʏʉʎ ɸʆ ʋʆɸʐʅɲ ʋʌɲʐʏɻʎ
spiritual strengthen the such in Spirit gentleness
#G4152 #G2675 #G3588 #G5108 #G1722 #G4151 #G4240
ʍʃʉʋʘʆ ʍɸɲʐʏʉʆ ʅɻ ʃɲɿ ʍʐ ʋɸɿʌɲʍɽɻʎ

ʍʃʉʋɸʘ ʍɸɲʐʏʉʐ ʅɻ ʃɲɿ ʍʐ ʋɸɿʌɲɺʘ
observing yourself not also you pressured
#G4648 #G4572 #G3361 #G2532 #G4771 #G3985
2. Ȱʄʄɻʄʘʆ ʏɲ ɴɲʌɻ ɴɲʍʏɲɺɸʏɸ ʃɲɿ ʉʐʏʘʎ ɲʆɲʋʄɻʌʘʍɸʏɸ ʏʉʆ ʆʉʅʉʆ ʏʉʐ

ɲʄʄɻʄʘʆ ʉ ɴɲʌʉʎ ɴɲʍʏɲɺʘ ʃɲɿ ʉʐʏʘʎ ɲʆɲʋʄɻʌʉʘ ʉ ʆʉʅʉʎ ʉ
One another the load carry and in this way fill up the law-code the
#G240 #G3588 #G922 #G941 #G2532 #G3779 #G378 #G3588 #G3551 #G3588
ɍ๺z๺
ɍʌɻʍʏʉʎ
Messiah
#G5543
3. ɸɿʋɸʌ ɷʉʃɸɿ ʏɿʎ ɸɿʆɲɿ ʏɿ ʅɻɷɸʆ ʘʆ ʔʌɸʆɲʋɲʏɲ ɸɲʐʏʉʆ

ɸɿʋɸʌ ɷʉʃɸʘ ʏɿʎ ɸɿʅɿ ʏɿʎ ʅɻɷɸɿʎ ɸɿʅɿ ʔʌɸʆɲʋɲʏɲʘ ɸɲʐʏʉʐ
If indeed supposes someone exist something nothing exist deceives mind himself
#G1512 #G1380 #G5100 #G1510 #G5100 #G3367 #G1510 #G5422 #G1438
4. ʏʉ ɷɸ ɸʌɶʉʆ ɸɲʐʏʉʐ ɷʉʃɿʅɲɺɸʏʘ ʃɲɿ ʏʉʏɸ ɸɿʎ ɲʐʏʉʆ ʅʉʆʉʆ ʏʉ
ʉ ɷɸ ɸʌɶʉʆ ɸɲʐʏʉʐ ɷʉʃɿʅɲɺʘ ʃɲɿ ʏʉʏɸ ɸɿʎ ɲʐʏʉʎ ʅʉʆʉʎ ʉ
The but labour himself scrutinise and at that time into himself merely the
#G3588 #G1161 #G2041 #G1438 #G1381 #G2532 #G5119 #G1519 #G846 #G3441 #G3588
ʃɲʐʖɻʅɲ ɸʇɸɿ ʉʐʃ ɸɿʎ ʏʉʆ ɸʏɸʌʉʆ

ʃɲʐʖɻʅɲ ɸʖʘ ʉʐ ɸɿʎ ʉ ɸʏɸʌʉʎ
boast have not into the different
#G2745 #G2192 #G3756 #G1519 #G3588 #G2087
5. ɸʃɲʍʏʉʎ ɶɲʌ ʏʉ ɿɷɿʉʆ ʔʉʌʏɿʉʆ ɴɲʍʏɲʍɸɿ
ɸʃɲʍʏʉʎ ɶɲʌ ʉ ɿɷɿʉʎ ʔʉʌʏɿʉʆ ɴɲʍʏɲɺʘ
each one for the own burden carry
#G1538 #G1063 #G3588 #G2398 #G5413 #G941
6. Ⱦʉɿʆʘʆɸɿʏʘ ɷɸ ʉ ʃɲʏɻʖʉʐʅɸʆʉʎ ʏʉʆ ʄʉɶʉʆ ʏʘ ʃɲʏɻʖʉʐʆʏɿ ɸʆ ʋɲʍɿʆ
ʃʉɿʆʘʆɸʘ ɷɸ ʉ ʃɲʏɻʖɸʘ ʉ ʄʉɶʉʎ ʉ ʃɲʏɻʖɸʘ ɸʆ ʋɲʎ
be partner but the instructed the word the instructor in all
#G2841 #G1161 #G3588 #G2727 #G3588 #G3056 #G3588 #G2727 #G1722 #G3956
ɲɶɲɽʉɿʎ
ɲɶɲɽʉʎ
goodness
#G18
7. ɀɻ ʋʄɲʆɲʍɽɸ Ⱥ๺ɇ๺ ʉʐ ʅʐʃʏɻʌɿɺɸʏɲɿ ɲ ɶɲʌ ɸɲʆ ʍʋɸɿʌɻ Ȱ๺E๺ɏɇ๺ ๺ ʏʉʐʏʉ

ʅɻ ʋʄɲʆɲʘ ɽɸʉʎ ʉʐ ʅʐʃʏɻʌɿɺʘ ʉʎ ɶɲʌ ɸɲʆ ʍʋɸɿʌʘ ɲʆɽʌʘʋʉʎ ʉʐʏʉʎ
Not led astray God not mocked what for if sow man this
#G3361 #G4105 #G2316 #G3756 #G3456 #G3739 #G1063 #G1437 #G4687 #G444 #G3778
ʃɲɿ ɽɸʌɿʍɸɿ
ʃɲɿ ɽɸʌɿɺʘ
also harvest
#G2532 #G2325
8. ʉʏɿ ʉ ʍʋɸɿʌʘʆ ɸɿʎ ʏɻʆ ʍɲʌʃɲ ɸɲʐʏʉʐ ɸʃ ʏɻʎ ʍɲʌʃʉʎ ɽɸʌɿʍɸɿ
ʉʏɿ ʉ ʍʋɸɿʌʘ ɸɿʎ ʉ ʍɲʌʇ ɸɲʐʏʉʐ ɸʃ ʉ ʍɲʌʇ ɽɸʌɿɺʘ
concerning the sower into the flesh him out of the flesh harvest
#G3754 #G3588 #G4687 #G1519 #G3588 #G4561 #G1438 #G1537 #G3588 #G4561 #G2325
ʔɽʉʌɲʆ ʉ ɷɸ ʍʋɸɿʌʘʆ ɸɿʎ ʏʉ Ʌ๺E๺Ȱ๺ ɸʃ ʏʉʐ Ʌ๺E๺ɇ๺ ɽɸʌɿʍɸɿ

ʔɽʉʌɲ ʉ ɷɸ ʍʋɸɿʌʘ ɸɿʎ ʉ ʋʆɸʐʅɲ ɸʃ ʉ ʋʆɸʐʅɲ ɽɸʌɿɺʘ
corruption the but sower into the Spirit out of the Spirit harvest
#G5356 #G3588 #G1161 #G4687 #G1519 #G3588 #G4151 #G1537 #G3588 #G4151 #G2325
ɺʘɻʆ ɲɿʘʆɿʉʆ
ɺʘɻ ɲɿʘʆɿʉʎ
life eon
#G2222 #G166
9. ʏʉ ɷɸ ʃɲʄʉʆ ʋʉɿʉʐʆʏɸʎ ʅɻ ɸɶʃɲʃʘʅɸʆ ʃɲɿʌʘ ɶɲʌ ɿɷɿʘ ɽɸʌɿʍʉʅɸʆ ʅɻ
ʉ ɷɸ ʃɲʄʉʎ ʋʉɿɸʘ ʅɻ ɸɶʃɲʃɸʘ ʃɲɿʌʉʎ ɶɲʌ ɿɷɿʉʎ ɽɸʌɿɺʘ ʅɻ
the but good accomplish not exhaust season for own harvest not
#G3588 #G1161 #G2566 #G4160 #G3361 #G1573 #G2540 #G1063 #G2398 #G2325 #G3361
ɸʃʄʐʉʅɸʆʉɿ
ɸʃʄʐʘ
weaken
#G1590
10. Ȱʌɲ ʉʐʆ ʘʎ ʃɲɿʌʉʆ ɸʖʉʅɸʆ ɸʌɶɲʍʘʅɸɽɲ ʏʉ ɲɶɲɽʉʆ ʋʌʉʎ ʋɲʆʏɲʎ ʅɲʄɿʍʏɲ
ɲʌɲ ʉʐʆ ʘʎ ʃɲɿʌʉʎ ɸʖʘ ɸʌɶɲɺʉʅɲɿ ʉ ɲɶɲɽʉʎ ʋʌʉʎ ʋɲʎ ʅɲʄɿʍʏɲ
wherefore then like season have exercise the goodness towards all especially
#G687 #G3767 #G5613 #G2540 #G2192 #G2038 #G3588 #G18 #G4314 #G3956 #G3122
ɷɸ ʋʌʉʎ ʏʉʐʎ ʉɿʃɸɿʉʐʎ ʏɻʎ ʋɿʍʏɸʘʎ

ɷɸ ʋʌʉʎ ʉ ʉɿʃɸɿʉʎ ʉ ʋɿʍʏɿʎ
but towards the households the trust
#G1161 #G4314 #G3588 #G3609 #G3588 #G4102
11. Ȼɷɸʏɸ ɻʄɿʃʉɿʎ ʐʅɿʆ ɶʌɲʅʅɲʍɿʆ ɸɶʌɲʗɲ ʏɻ ɸʅɻ ʖɸɿʌɿ
ɸɿɷʉʆ ɻʄɿʃʉʎ ʍʐ ɶʌɲʅʅɲ ɶʌɲʔʘ ʉ ɸʅʉʎ ʖɸɿʌ
Saw how tall you letters write the my hand
#G3708 #G2245 #G4771 #G1121 #G1125 #G3588 #G1699 #G5495
12. Ƀʍʉɿ ɽɸʄʉʐʍɿʆ ɸʐʋʌʉʍʘʋɻʍɲɿ ɸʆ ʍɲʌʃɿ ʉʐʏʉɿ ɲʆɲɶʃɲɺʉʐʍɿʆ ʐʅɲʎ ʋɸʌɿʏɸʅʆɸʍɽɲɿ
ʉʍʉʎ ɽɸʄʘ ɸʐʋʌʉʍʘʋɸʘ ɸʆ ʍɲʌʇ ʉʐʏʉʎ ɲʆɲɶʃɲɺʘ ʍʐ ʋɸʌɿʏɸʅʆʘ
as many as wish show good face in flesh these force you circumcise
#G3745 #G2309 #G2146 #G1722 #G4561 #G3778 #G315 #G4771 #G4059
ʅʉʆʉʆ ɿʆɲ ʏʘ ɇ๺Ɉ๺W๺ɏ๺ ʏʉʐ ɍ๺W๺z๺ / ๺,๺ z๺ ʅɻ ɷɿʘʃʉʆʏɲɿ

ʅʉʆʉʎ ɿʆɲ ʉ ʍʏɲʐʌʉʎ ʉ ɍʌɻʍʏʉʎ Ȼɻʍʉʐʎ ʅɻ ɷɿʘʃʘ
merely that the upright pole the Messiah Yahushua not persecute
#G3441 #G2443 #G3588 #G4716 #G3588 #G5543 #G2424 #G3361 #G1377
13. ʉʐʏɸ ɶɲʌ ʉɿ ʋɸʌɿʏɸʅʆʉʅɸʆʉɿ ɲʐʏʉɿ ʆʉʅʉʆ ʔʐʄɲʍʍʉʐʍɿʆ ɲʄʄɲ ɽɸʄʉʐʍɿʆ
ʉʐɷɸ ɶɲʌ ʉ ʋɸʌɿʏɸʅʆʘ ɲʐʏʉʎ ʆʉʅʉʎ ʔʐʄɲʍʍʘ ɲʄʄɲ ɽɸʄʘ
Not even for the circumcised themselves law-code protect to the contrary wish
#G3761 #G1063 #G3588 #G4059 #G846 #G3551 #G5442 #G235 #G2309
ʐʅɲʎ ʋɸʌɿʏɸʏʅʆɸʍɽɲɿ ɿʆɲ ɸʆ ʏɻ ʍɲʌʃɿ ʐʅɸʏɸʌɲ ʃɲʐʖɻʍʘʆʏɲɿ

ʍʐ ʋɸʌɿʏɸʅʆʘ ɿʆɲ ɸʆ ʉ ʍɲʌʇ ʐʅɸʏɸʌʉʎ ʃɲʐʖɲʉʅɲɿ
you circumcised that in the flesh your boast
#G4771 #G4059 #G2443 #G1722 #G3588 #G4561 #G5212 #G2744
14. ȵʅʉɿ ɷɸ ʅɻ ɶɸʆʉɿʏʉ ʅɸ ʃɲʐʖɲʍɽɲɿ ɸɿ ʅɻ ɸʆ ʏʘ ɇ๺Ɉ๺W๺ɏ๺

ɸɶʘ ɷɸ ʅɻ ɶɿʆʉʅɲɿ ɸɶʘ ʃɲʐʖɲʉʅɲɿ ɸɿ ʅɻ ɸʆ ʉ ʍʏɲʐʌʉʎ
me but not in existence my boast if not in the upright pole
#G1473 #G1161 #G3361 #G1096 #G1473 #G2744 #G1487 #G3361 #G1722 #G3588 #G4716
ʏʉʐ <๺z๺ ɻʅʘʆ / ๺ȸ๺z๺ ɍ๺W๺z๺ ɷɿ ʉʐ ɸʅʉɿ ʃʉʍʅʉʎ ȵ๺ɇ๺Ɉ๺W๺Ȱ๺/ ๺

ʉ ʃʐʌɿʉʎ ɸɶʘ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ ɷɿɲ ʉʎ ɸɶʘ ʃʉʍʅʉʎ ʍʏɲʐʌʉʘ
the Master us Yahushua Messiah through whom [to] me world crucified
#G3588 #G2962 #G1473 #G2424 #G5543 #G1223 #G3739 #G1473 #G2889 #G4717
ʃɲɶʘ ʃʉʍʅʘ
ʃɲɶʘ ʃʉʍʅʉʎ
and I [to] world
#G2504 #G2889
15. ʉʐʏɸ ɶɲʌ ʋɸʌɿʏʉʅɻ ʏɿ ɸʍʏɿʆ ʉʐʏɸ ɲʃʌʉɴʐʍʏɿɲ ɲʄʄɲ ʃɲɿʆɻ ʃʏɿʍɿʎ
ʉʐʏɸ ɶɲʌ ʋɸʌɿʏʉʅɻ ʏɿʎ ɸɿʅɿ ʉʐʏɸ ɲʃʌʉɴʐʍʏɿɲ ɲʄʄɲ ʃɲɿʆʉʎ ʃʏɿʍɿʎ
neither for circumcision something exist nor uncircumcision to the contrary recent creation
#G3777 #G1063 #G4061 #G5100 #G1510 #G3777 #G203 #G235 #G2537 #G2937
16. ʃɲɿ ʉʍʉɿ ʏʘ ʃɲʆʉʆɿ ʏʉʐʏʘ ʍʏʉɿʖɻʍʘʍɿʆ ɸɿʌɻʆɻ ɸʋ ɲʐʏʉʐʎ ʃɲɿ ɸʄɸʉʎ
ʃɲɿ ʉʍʉʎ ʉ ʃɲʆʘʆ ʉʐʏʉʎ ʍʏʉɿʖɸʘ ɸɿʌɻʆɻ ɸʋɿ ɲʐʏʉʎ ʃɲɿ ɸʄɸʉʎ
and as many as the principle these behave peace upon them and mercy
#G2532 #G3745 #G3588 #G2583 #G3778 #G4748 #G1515 #G1909 #G846 #G2532 #G1656
ʃɲɿ ɸʋɿ ʏʉʆ Ȼʍʌɲɻʄ ʏʉʐ Ⱥ๺z๺

ʃɲɿ ɸʋɿ ʉ Ȼʍʌɲɻʄ ʉ ɽɸʉʎ
and upon the Israel the God
#G2532 #G1909 #G3588 #G2474 #G3588 #G2316
17. Ɉʉʐ ʄʉɿʋʉʐ ʃʉʋʉʐʎ ʅʉɿ ʅɻɷɸɿʎ ʋɲʌɸʖɸʏʘ ɸɶʘ ɶɲʌ ʏɲ ʍʏɿɶʅɲʏɲ ʏʉʐ
ʉ ʄʉɿʋʉʎ ʃʉʋʉʎ ɸɶʘ ʅɻɷɸɿʎ ʋɲʌɸʖʘ ɸɶʘ ɶɲʌ ʉ ʍʏɿɶʅɲ ʉ
The remaining troubles me no one render I for the brand the
#G3588 #G3062 #G2873 #G1473 #G3367 #G3930 #G1473 #G1063 #G3588 #G4742 #G3588
/ ๺,๺ z๺ ɸʆ ʏʘ ʍʘʅɲʏɿ ʅʉʐ ɴɲʍʏɲɺʘ

Ȼɻʍʉʐʎ ɸʆ ʉ ʍʘʅɲ ɸɶʘ ɴɲʍʏɲɺʘ
Yahushua in the body me carry
#G2424 #G1722 #G3588 #G4983 #G1473 #G941
18. ȸ ʖɲʌɿʎ ʏʉʐ <๺z๺ ɻʅʘʆ / ๺,๺ z๺ ɍ๺W๺z๺ ʅɸʏɲ ʏʉʐ ʋʆɸʐʅɲʏʉʎ ʐʅʘʆ
ʉ ʖɲʌɿʎ ʉ ʃʐʌɿʉʎ ɸɶʘ Ȼɻʍʉʐʎ ɍʌɻʍʏʉʎ ʅɸʏɲ ʉ ʋʆɸʐʅɲ ʍʐ
The favour the Master [of] us Yahushua Messiah with the Spirit [of] you
#G3588 #G5485 #G3588 #G2962 #G1473 #G2424 #G5543 #G3326 #G3588 #G4151 #G4771
ɲɷɸʄʔʉɿ ɲʅɻʆ
ɲɷɸʄʔʉʎ ɲʅɻʆ
brethren Awmane
#G80 #G281
Appendix B - Word Statistics 135
-ǣ 7:6; 12:26; 14:2, 21; 23:15; 26:13, 15,

Deuteronomy 9 0.265
19; 28:9
ͳǤ-
Joshua 5:15; 6:19; 24:15; 24:19 4 0.167
Judges 13:7; 16:17 2 0.095
ɲɶɿʉʎ/hagios in the Greek Septuagint (LXX) 1 Samuel 2:2 (x2), 10; 6:20; 21:5 5 0.161
Average Per 6:16 (x2); 7:36 (x2), 37 (x2); 8:4, 6 (x2),
Book Verse Total 1 Kings 12 0.54
Ȩ Ȩ
Chapter 7, 8, 10
3:5; 12:16(x2); 15:11, 13; 16:23; 19:6; 2 Kings 4:9; 12:5, 19 (x2); 19:22 5 0.2
22:30; 23:22; 26:33(x3), 34(x2); 28:2, 3 6:34 (x2); 9:29; 16:10, 29, 35; 22:19;
(x2), 4, 29, 30, 35, 38 (x2), 43; 29:29, 30,
1 Chronicles 23:13 (x2), 28; 24:5; 26:26, 28; 28:12; 16 0.55
31, 33, 37 (x2); 30:10 (x2), 13, 24, 25 29:3, 16
Exodus 66 1.65
(x2), 29 (x2), 31, 32, 35, 36 (x2); 31:11,
14, 15; 35:2, 19, 21, 35; 36:1, 3, 4, 6, 8, 3:8 (x2), 10 (x2); 4:22 (x2); 5:1, 5, 7 (x2),
37; 38:25; 39:1 (x2), 3, 12, 18; 40:9, 10 9, 11; 6:2; 8:11; 15:18 (x2); 20:21; 23:6;
2 Chronicles 32 0.8Ȩ
(x2), 13 24:7; 29:5, 7, 21; 30:19, 24, 27; 31:14
(x2), 18; 35:3, 6, 13, 15
2:3 (x2), 10 (x2); 4:6, 17; 5:15 (x2), 16;
6:9, 10 (x2), 18 (x2), 19, 20, 22 (x2), 23; Ezra 2:63 (x2); 8:28 (x2); 9:2 5 0.5
7:1 (x2), 6 (x3); 8:9, 31; 10:4, 10, 12 (x2),
7:65 (x2); 8:9, 10, 11; 9:14; 10:32, 34,
13, 14, 17 (x3), 18 (x2); 11:44 (x2), 45 Nehemiah 10 0.77
40; 11:1
(x2); 12:4; 14:13 (x3); 16:2, 3, 4, 16, 17,
20, 23, 24, 27, 32, 33 (x2); 18:21; 19:2 Job 5:1; 6:10; 15:15 3
Leviticus 123 4.56
(x2), 8, 24, 30; 20:3, 7 (x2), 26 (x2); 21:6
(x2), 7, 8 (x2), 12 (x2), 22 (x3), 23; 22:2 2:6; 3:5; 5:8; 10:4; 14:1; 15:3; 17:7; 19:3,
(x2), 3, 4, 6, 7, 10 (x2), 12, 14 (x2), 15, 7; 21:4; 23:3; 27:2; 28:2; 32:21; 33:10;
16, 32; 23:2, 3, 4, 7, 8, 20, 21, 24, 27, 35, 42:3; 46:9; 47:2; 50:13; 55:1; 59:8; 62:3;
36, 37; 24:9 (x3); 25:12; 26:2, 31; 27:3, 64:5; 67:6, 18, 25, 36; 70:22; 73:3;
9, 10, 14, 21, 23, 25, 28 (x2), 30, 32, 33 Psalm 76:14; 77:41; 78:1; 82:4; 86:1; 88:6, 8, 58 0.386Ȩ
19, 21, 36; 95:9; 97:1; 98:3, 5, 9 (x2);
3:28, 31, 32, 38, 47, 50; 4:4 (x2), 12, 15 101:20; 102:1; 104:3, 42; 105:16, 47;
(x3), 16, 19 (x2), 20; 6:5, 8, 20; 7:9, 13, 107:8; 109:3; 110:9; 133:2; 137:2;
19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79, 144:21; 150:1
Numbers 85; 8:19; 10:21; 15:40; 16:3, 5, 7; 18:1, 61 1.694
3, 5, 9 (x2), 10 (x3), 16, 17, 19, 32; Proverbs 9:10; 30:3 2 0.065
19:20; 28:7, 18, 25, 26; 29:1, 7, 12; 31:6;
Ecclesiastes Eccles 8:10 1 0.083Ȩ
35:25
1:4; 4:3; 5:16, 19, 24; 6:3 (x3); 10:20; Micah 1:2 1 0.143
11:9; 12:6; 14:27; 17:7; 23:18; 26:21;
27:1, 13; 29:23; 30:11, 12, 15, 19, 29; Habakkuk 1:12; 2:20;3:3 3 1
31:1; 33:5; 35:8; 37:23; 40:25; 41:16, 20; Zephaniah 3:4, 3:11 2 0.6
Isaiah 43:3, 14, 15, 28; 44:28; 45:11; 47:4; 66 1
48:2, 17; 49:7; 52:1, 10; 55:5; 56:7; Haggai 2:12 1 0.5
57:13, 15 (x3); 58:13 (x2); 60:9 (x2), 13,
Zechariah 2:16, 17; 8:3; 9:16; 14:5, 20, 21 7 0.5
14; 62:9, 12; 63:10, 11, 15, 18; 64:9, 10;
65:9, 11, 25; 66:20 Malachi Mal 2:11 1 0.25
2:2, 3; 3:16, 21; 4:11; 11:15; 27:29; 28:5, Wisdom of 1:5; 5:5; 7:22; 9:8 (x2), 10, 17; 10:10, 20;
Jeremiah 11 0.212 13 0.68
51; 32:24; 38:23 11:1; 12:3; 17:2; 18:9
Solomon
Lamentations Lam 4:1 1 0.2 1:3, 50; 5:40; 7:5; 8:57 (x2), 67; 9:50, 52,
1 Esdras 10 0.9
Ezek. 5:11; 7:24; 8:6; 9:6; 10:6, 7; 20:39, 53
40; 21:7; 22:8, 26 (x2); 23:38, 39; 24:21;
25:3; 28:14; 36:20, 21, 22, 38; 37:26, 28;
39:7 (x3), 25; 41:4 (x2), 21 (x2), 23, 25; ɲɶɿɲɺʘ/hagiazo in the LXX
Ezekiel 42:13 (x6), 14 (x3), 20; 43:7, 8, 12 (x2), 84 1.75
21; 44:1, 5, 7, 8, 9, 11, 13 (x3), 15, 16, Average Per
19, 23, 27; 45:1 (x2), 3 (x2), 4, 6, 7 (x2), Book Verse Total
Chapter
18; 46:19; 47:12; 48:8, 10 (x2), 12 (x2),
14, 18 (x2), 20, 21 (x2) Genesis 2:3 1 0.02
4:8, 9, 13, 17, 18, 22, 23, 34, 37; 5:12; 13:2, 12; 19:14, 22, 23; 20:8, 11; 28:38,
6:4; 7:8; 18 (x2), 21 (x2), 22 (x4), 25 (x2), 41; 29:1, 21, 27, 33 (x2), 36 (x2), 37 (x2),
Exodus 29 0.725
27 (x2); 8:11 (x2), 13 (x5), 14 (x2), 24 43, 44 (x2); 30:29 (x2), 30; 31:13; 40:8,
Daniel 57 4.75 9, 10, 13
(x2), 25; 9:16 (x2), 17, 20 (x2), 24 (x5),
26 (x2); 11:28 (x2), 30 (x3), 31, 45 (x2); 6:11, 20; 8:11 (x3), 12, 15, 30; 10:3;
12:7 11:44; 16:4, 19; 20:3, 8; 21:8 (x2), 12,
Leviticus 34 1.26
Hosea 11:9; 12:1 2 0.14 15, 23; 22:2, 3, 9, 16, 32 (x2); 25:10, 11;
27:14, 15, 16, 17, 18, 19, 22
Joel 2:1; 4:17 (3:17 in Modern Bibles) (x2) 3 1
3:13; 5:9, 10; 6:11, 12; 7:1 (x2); 8:17;
Amos 4:2 1 0.1 Numbers 16:16; 17:2, 3; 18:8, 9, 29; 20:12, 20:13; 18 0.5
27:14 (x2)
Obadiah 16, 17 2 2
Deuteronomy 5:12, 15; 15:19; 22:9; 32:51; 33:3 6 0.18
Jonah 2:5, 8 2 0.5
Joshua 7:13 (x2) 2 0.083
Judges 13:5; 17:3 (x3) 1 0.048 ɲɶɿɲʍʅʉʎ/hagiasmos in the LXX

1 Samuel 7:1, 16; 16:5 (x2); 21:6 5 0.161 Average Per
Book Verse Total
2 Samuel 8:11 (x2); 11:4 3 0.125 Chapter
1 Kings 8:8 (x2), 64; 9:3, 7 5 0.227 Judges 17:3 1 0.048
2 Kings 10:20; 12:19 2 0.08 Amos 2:11 1 0.1
1 Chronicles 18:11; 23:13; 26:26, 27, 28 5 0.17 Ezekiel 45:4 1 0.02
2:3; 5:11; 7:7, 20; 26:18; 29:33; 30:8;
2 Chronicles 9 0.25
31:6; 35:3
ɲɶɿʘʍʐʆɻ/hagiosune in the LXX
Ezra 3:5 1 0.1
Average Per
Nehemiah 3:1 (x2); 12:47 (x2); 13:22 5 0.385 Book Verse Total
Chapter
Psalms 45:5 1 0.006
Psalms 29:5; 95:6; 96:12; 144:5 4 0.026Ȩ
Proverbs 20:25 1 0.32
Isaiah 8:13; 10:17; 13:3; 29:23 (x2); 49:7 6 0.09 ɲɶɿʉʎ/hagios in the N.T.
Jeremiah 1:5; 17:22, 24, 27; 28:27, 28 6 0.12
Average Per
20:12, 20, 41; 28:22, 25; 36:23 (x2); Book Verse Total
Chapter
Ezekiel 37:28; 38:16, 23; 39:27; 44:19, 24; 15 0.3125
46:20; 48:11 1:18, 20; 3:11; 4:5; 7:6; 12:32; 24:15;
Matthew 10 0.36
27:52, 53; 28:19
Daniel 4:22; 12:7, 10 3 0.25
Mark 1:8, 24; 3:29; 6:20; 8:38; 12:36; 13:11 7 0.4375
Joel 1:14; 2:15, 16; 4:9 (3:9) 4 1.3
John 1:33; 6:69; 14:26; 17:11; 20:22 5 0.24
Amos 2:12 1 0.1
1:15, 35 (x2), 41, 49, 67, 70, 72; 2:23,
Zephaniah 1:7 1 0.3 Luke 25, 26; 3:16, 22; 4:1, 34; 9:26; 10:21; 20 0.83
11:13; 12:10, 12
Haggai 2:12 1 0.5
1:2, 5, 8, 16; 2:4, 33, 38; 3:14, 21; 4:8, 3:7; 4:8 (x3); 5:8; 6:10; 8:3, 4; 11:2, 18;
25, 27, 30, 31; 5:3, 32; 6:5, 13; 7:33, 51, Revelation 13:7, 10; 14:10, 12; 16:6; 17:6; 18:20, 25 1.136
55; 8:15, 17, 19; 9:13, 17, 31, 32, 41; 24; 19:8; 20:6, 9; 21:2, 10; 22:11, 19
Acts 53 1.89
10:22, 38, 44, 45, 47; 11:15, 16, 24;
13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2 (x2),
6; 20:23, 28; 21:11, 28; 26:10; 28:25 ɲɶɿɲɺʘ/hagiazo in the N.T.
1:2, 7; 5:5; 7:12; 8:27; 9:1; 11:16; 12:1,
Romans 13; 14:17; 15:13, 16, 25, 26, 31; 16:2, 18 1.125 Average Per
Book Verse Total
15, 16 Chapter
1:2; 3:17; 6:1, 2, 19; 7:14, 34; 12:3; Matthew 6:9; 23:17, 19 3 0.36
1 Corinthians 12 0.75
14:33; 16:1, 15, 20 10:36; 17:17, 19
John 3 0.4375
2 Corinthians 1:1; 6:6; 8:4; 9:1, 12; 13:12, 13 7 0.54 11:2
Luke 1 0.0416
1:1, 4, 13, 15, 18; 2:19, 21; 3:5, 8, 18; 20:32; 26:18
Ephesians 15 2.5 Acts 2 0.07
4:12, 30; 5:3, 27; 6:18
Romans Rom 15:16 1 0.0625
Philippians 1:1; 4:21, 4:22 3 0.75
1 Corinthians 1:2; 6:11; 7:14 3 0.1875
Colossians 1:2, 4, 12, 22, 26; 3:12 6 1.5
Ephesians Eph 5:26 1 0.16
1 Thess. 1:5, 6; 3:13; 4:8; 5:26 5 1
1 Thess. 1 Thess 5:23 1 0.2
2 Thess. 1:10 1 0.3
1 Timothy 1 Tim 4:5 1 0.16
1 Timothy 5:10 1 0.16
2 Timothy 2 Tim 2:21 1 0.25
2 Timothy 1:9, 1:14 2 0.5
Hebrews 2:11; 9:13; 10:10, 14, 29; 13:12 6 0.46
Titus 3:5 1 0.3
1 Peter 1 Peter 3:15 1 0.16
Philemon 5, 7 2 2
Revelation 22:11 1 0.045
2:4; 3:1, 7; 6:4, 10; 8:2; 9:1, 2, 3, 8, 12,
Hebrews 17 1.31
24, 25; 10:15, 19; 13:11, 24
1 John 2:20 1 0.2
1 Peter 1:12, 15 (x2), 16 (x2); 2:5, 9; 3:5 8 1.6
2 Peter 2 Pet. 1:18, 21; 2:21; 3:2, 11 5 1.6
Jude 3, 14, 20 (x2) 4 4
Appendix B - Word Statistics: 2. The Spirit 139
ɲɶɿɲʍʅʉʎ/hagiasmos in the N.T. ʹǤSpirit

Average Per
Book Verse Total
Chapter ʋʆɸʐʅɲ/pneuma in the Pauline Literature
Romans 6:19, 22 2 0.125
Arising Every
1 Corinthians 1:30 1 0.0625 Book Verse Total
% Words
1 Thess. 4:3, 4, 7 3 0.6 1:4, 9; 2:29; 5:5; 7:6; 8:2, 4, 5 (x2), 6, 9
2 Thess. 2:13 1 0.3 (x3), 10, 11 (x2), 13, 14, 15 (x2), 16 (x2),
Romans 34 209
23, 26 (x2), 27; 9:1; 11:8; 12:11; 14:17;
1 Timothy 2:15 1 0.16 15:13, 16, 19, 30
Hebrews 12:14 1 0.077 2:4, 10 (x2), 11 (x2), 12 (x2), 13, 14;
1 Peter 1:2 1 0.16 3:16; 4:21; 5:3, 4, 5; 6:11, 17, 19; 7:34,
1 Corinthians 40; 12:3 (x2), 4, 7, 8 (x2), 9 (x2), 10, 11, 40 170.75
13 (x2); 14:2, 12, 14, 15 (x2), 16, 32, 45;
ɲɶɿʘʍʐʆɻ/hagiosune in the N.T. 16:18
1:22; 2:13; 3:3, 6 (x2), 8, 17 (x2), 18;
2 Corinthians 17 263.4
Average Per 4:13; 5:5; 6:6; 7:1, 13; 11:4; 12:18; 13:13
Book Verse Total
Chapter 1:13, 17; 2:2, 18, 22; 3:5, 16; 4:3, 4, 23,
Ephesians 14 173
Romans 1:4 1 0.0625 30; 5:18; 6:17, 18
2 Corinthians 7:1 1 0.077 3:2, 3, 5, 14; 4:6, 29; 5:5, 16, 17 (x2), 18,
Galatians 18 120.4
22, 25 (x2); 6:1, 8 (x2), 18
1 Thess. 3:13 1 0.2
Philippians 1:19, 27; 2:1; 3:3; 4:23 5 325.8
Colossians 1:8; 2:5 2 791
ɲɶɿʉʏɻʎ/hagiotes in the N.T.
1 Thess. 1:5, 6; 4:8; 5:19, 23 5 296
Average Per 2 Thess. 2:2, 8, 13 3 274
Book Verse Total
Chapter
1 Timothy 3:16; 4:1 (x2) 3 530
2 Corinthians 1:12 1 0.077
2 Timothy 1:7, 14; 4:22 3 412.6
Hebrews 12:10 1 0.077
Titus 3:5 1 659
1:7, 14; 2:4; 3:7; 4:12; 6:4; 9:8, 14;
Hebrews 12 412.75
10:15, 29; 12:9, 23
Appendix B - Word Statistics: 3. Authority 140
ʋʆɸʐʅɲ Ⱥ๺ɉ/๺ pneuma d๺ ,๺h๺ in the Attributed Pauline Literature Titus 3:5 1 1
Hebrews 2:4; 3:7; 6:4; 9:8; 10:15 5 2.4
Arising Per
Book Verse Total 1 Peter 1:12 1 8
ʋʆɸʐʅɲ
Romans 8:9, 14; 15:19 3 11.3 2 Peter 1:21 1 1
1 Corinthians 2:11, 14; 3:16; 6:11; 7:40; 12:3 6 6.6 Jude 20 1 2
2 Corinthians 3:3 1 17
͵Ǥ
ɲɶɿʉʎ ʋʆɸʐʅɲ/hagios pneuma in the N.T.
Arising Per
ɸʇʉʐʍɿɲ/exousia in the N.T.
Book Verse Total
ʋʆɸʐʅɲ
Arising Every
Matthew 1:18, 20; 3:11; 12:32; 28:19 5 3.8 Book Verse Total
% Words
Mark 1:8; 3:29; 12:36; 13:11 4 5.75 7:29; 8:9; 9:6, 8; 10:1; 21:23 (x2), 24, 27;
Matthew 10 1834.6
John 1:33; 14:26; 20:22 3 8 28:18
1:15, 35, 41, 67; 2:25, 26; 3:16, 22; 4:1; Mark 1:22, 27; 2:10; 3:15; 6:7; 11:28 (x2), 29, 10 1130.4
Luke 13 2.77 33; 13:34
10:21; 11:13; 12:10, 12
1:2, 5, 8, 16; 2:4, 33, 38; 4:8, 25, 31; 5:3, John 1:12; 5:27; 10:18 (x2); 17:2; 8 1954.38
32; 6:5; 7:51, 55; 8:15, 17, 19; 9:17, 31; 19:10 (x2); 19:11
Acts 10:38, 44, 45, 47; 11:15, 16, 24; 13:2, 4, 41 1.71 4:6, 32, 36; 5:24; 7:8; 9:1; 10:19; 12:5,
Luke 16 1217.625
9, 52; 15:8, 28; 16:6; 19:2 (x2), 19:6; 11; 19:17; 20:2 (x2), 8, 20; 22:53; 23:7
20:23, 28; 21:11; 28:25
Acts 1:7; 5:4; 8:19; 9:14; 26:10, 12, 18 7 2635.7
Romans 5:5; 9:1; 14:17; 15:13, 16 5 6.8
Romans 9:21; 13:1 (x2), 13:2, 13:3 5 1422.2
1 Corinthians 6:19; 12:3 2 20
7:37; 8:9; 9:4, 5, 6, 12 (x2), 18; 11:10
2 Corinthians 6:6; 13:13 2 8.5 1 Corinthians 10 683
15:24
Ephesians 1:13; 4:30 2 7 2 Corinthians 2 2238.5
10:8; 13:10
1 Thess. 1:5, 6; 4:8 3 1.6 Ephesians 4 605.5
1:21; 2:2; 3:10; 6:12
2 Tim 1:14 1 3 Colossians 4 395.5
1:13, 16; 2:10, 15
Appendix B - Word Statistics: 3. Authority 141
2 Thess. 3:9 1 823 John 5:10; 18:31 2 7817.5

Titus 3:1 1 659 Luke 6:2, 4, 9; 14:3; 20:22 5 3896.4
Hebrews 13:10 1 4953 Acts 2:29; 16:21; 21:37; 22:25 4 4612.5
1 Peter 3:22 1 1684 1 Corinthians 6:12 (x2); 10:23 (x2) 4 1707.5
2:26; 6:8; 9:3 (x2), 9:10, 19; 11:6 (x2); 2 Corinthians 12:4 1 4477
Revelation 12:10; 13:2, 4, 5, 7, 12; 14:18; 16:9; 21 469.1
17:12, 13; 18:1; 20:6; 22:14
ͶǤ

ɸʇʉʐʍɿɲɺʘ/exousiazo in the N.T.
ʍʘɺʘ/sozo in the N.T.
Arising Every
Book Verse Total Arising Every
% Words Book Verse Total
% Words
Luke 22:25 1 19482
1:21; 8:25; 9:21, 22 (x2); 10:22; 14:30;
1 Corinthians 6:12; 7:4 2 3415 Matthew 16:25; 19:25; 24:13, 22; 27:40, 42 (x2), 15 1223.06Ȩ
49
Mark 3:4; 5:23, 28, 34; 6:56; 8:35 (x2); 10:26, 14 1884
ʃɲʏɸʇʉʐʍɿɲɺʘ/katexousiazo in the N.T. 52; 13:13, 20; 15:30, 31 (x2)
Arising Every John 3:17; 5:34; 10:9; 11:12; 12:27, 47 6

Book Verse Total
% Words 6:9; 7:50; 8:12, 36, 48, 50; 9:24 (x2);
Matthew 20:25 1 18346 Luke 13:23; 17:19; 18:26, 42; 19:10; 23:35 17 2605.83Ȩ
(x2) , 37, 39
Mark 10:42 1 11304
Acts 2:21, 40, 47; 4:9, 12; 11:14; 14:9; 15:1, 13 1419.23
11; 16:30, 31; 27:20, 31
ɸʇɸʍʏɿʆ/exestin in the N.T. Romans 5:9, 10; 8:24; 9:27; 10:9, 13; 11:14, 26 8 888.875
1 Corinthians 1:18, 21; 3:15; 5:5; 7:16 (x2); 9:22; 9

Arising Every 758.8Ȩ
Book Verse Total 10:33; 15:2
% Words
Matthew 12:2, 4, 10,12; 14:4; 19:3; 20:15; 22:17; 9 2038.4Ȩ Ephesians 2 1211
27:6 2:5, 8
Mark 2:24, 26; 3:4; 6:18; 10:2; 12:14 6 1884 Philippians 3:20 1 1629
Appendix B - Word Statistics: 4. The Deliverance Word Group 142
1 Thess. 2:16 1 1481 ʍʘʏɻʌɿɲ/soteria in the N.T.

2 Thess. 2:10 1 823
Arising Every
1 Timothy 1:15; 2:4, 15; 4:16 4 397.75 Book Verse Total
% Words
2 Timothy 1:9; 4:18 2 619 John 4:22 1 15635
Titus 3:5 1 659 Luke 1:69, 71, 77; 19:9 4 4870.5
Hebrews 5:7; 7:25 2 2476.5 Acts 4:12; 7:25; 13:26, 47; 16:17; 27:34 6 3075
James 1:21; 2:14; 4:12; 5:15, 20 5 348.4 Romans 1:16; 10:1, 10; 11:11; 13:11 5 1422.2
1 Peter 3:21; 4:18 2 842 2 Corinthians 1:6; 6:2 (x2); 7:10 4 1119.25
Jude 5, 23 2 230.5 Philippians 1:19, 28; 2:12 3 543
1 Thess. 5:8, 9 2 740.5
ʍʘʏɻʌ/soter in the N.T. 2 Thess. 2:13 1 823
2 Timothy 2:10; 3:15 2 619
Arising Every
Book Verse Total Hebrews 9
% Words 1:14; 2:3, 10; 5:9; 6:9; 9:28; 11:7 550.3Ȩ
John 4:42 1 15635 1 Peter 1:5; 1:9; 1:10; 2:2 4 421
Luke 1:47; 2:11 2 9741 2 Peter 3:15 1 1099
Acts 5:31; 13:23 2 9225 Revelation 7:10; 12:10; 19:1 3 3283.6Ȩ
Philippians 3:20 1 1629
1 Timothy 1:1; 2:3; 4:10 3 530.3Ȩ ʍʘʏɻʌɿʉʎ/soterios in the N.T.
2 Timothy 1:10 1 1238
Arising Every
Titus 1:3, 4; 2:10, 13; 3:4, 6 6 109.83Ȩ Book Verse Total
% Words
2 Peter 1:1, 11; 2:20; 3:2, 18 5 219.8 Luke 2:30; 3:6 2 9741
Jude 25 1 461 Acts 28:28 1 18450
1 John 4:14 1 2141 Ephesians 6:17 1 2422
Titus 2:11 1 659
Appendix B - Word Statistics: 5 & 6. Separation & Joyous 143
ͷǣ ͸ǣ

ɽɲʆɲʏʉʎ/thanatos in the N.T.
ʖɲɿʌʘ/chairo in the N.T.
Arising Every
Book Verse Total
% Words Arising Every
Book Verse Total
4:16; 10:21; 15:4; 16:28; 20:18; 26:38, % Words
Matthew 7 2620.86
66 Matthew 2:10; 5:12; 18:13; 26:49; 27:29; 28:9 6 2620.86
Mark 7:10; 9:1; 10:33; 13:12; 14:34, 64 6 1884 Mark 14:11; 15:18 2 1884
John 5:24; 8:51, 52; 11:4, 13; 12:33; 18:32; 8 1954.375 3:29; 4:36; 8:56; 11:15; 14:28; 16:20, 22;
21:19 John 9 1954.375
19:3; 20:20
Luke 1:79; 2:26; 9:27; 22:33; 23:15, 22; 24:20 7 2783.14 1:14, 28; 6:23; 10:20 (x2); 13:17; 15:5,
Luke 12 1623.5
2:24; 13:28; 22:4; 23:29; 25:11, 25; 32; 19:6, 37; 22:5; 23:8
Acts 8 2306.25
26:31; 28:18 5:41; 8:39; 11:23; 13:48; 15:23, 31;
Acts 7 2635.71
1:32; 5:10, 12 (x2), 14, 17, 21; 6:3, 4, 5, 23:26
Romans 9, 16, 21, 23; 7:5, 10, 13 (x2), 24; 8:2, 6, 22 323.227
Ȩ Ȩ Romans 12:12, 15 (x2); 16:19 4 1777.75
38
1 Corinthians 7:30 (x2); 13:6; 16:17 4 1707.5
1 Corinthians 3:22; 11:26; 15:21, 26, 54, 55 (x2), 56 8 853.75
2 Corinthians 2:3; 6:10; 7:7, 9, 13, 16; 13:9, 11 8 559.625
2 Corinthians 1:9, 10; 2:16(x2); 3:7; 4:11, 12; 7:10; 9 497.4Ȩ Philippians 1:18 (x2); 2:17, 18, 28; 3:1; 4:4 (x2), 10 9 181
11:23
Philippians 1:20; 2:8 (x2), 27, 30; 3:10 6 271.5 Colossians 1:24; 2:5 2 791
Colossians 1:22 1 1582 1 Thess. 3:9; 5:16 2 740.5
2 Timothy 1:10 1 1238 James 1:1 1 1742
2:9 (x2), 14 (x2), 15; 5:7; 7:23; 9:15, 16; 1 Peter 4:13 (x2) 2 842
Hebrews 10 495.3
11:5 2 John 4, 10, 11 3 81.6
James 1:15; 5:20 2 871 3 John 3 1 219
1 John 3:14 (x2); 5:16 (x3), 17 6 356.83Ȩ Revelation 11:10; 19:7 2 4925.5
1:18; 2:10, 11, 23; 6:8 (x2); 9:6 (x2);
Revelation 12:11; 13:3 (x2), 13:12; 18:8; 20:6, 19 518.47
20:13, 14 (x2); 21:4, 8
Appendix B - Word Statistics: 7, 8 & 9. Affliction, Knowledge, and Intellectual Errancy 144
͹ǣ ͺǣ
ɽʄɿʗɿʎ/thlipsis in the N.T. ɶʆʘʍɿʎ/gnosis in the N.T.
Arising Every Arising Every

Book Verse Total Book Verse Total
% Words % Words
Matthew 13:21; 24:9, 21, 29 4 4586.5 Luke 1:77; 11:52 2 9741
Mark 4:17; 13:19, 24 3 3768 Romans 2:20; 11:33; 15:14 3 2370.3Ȩ
John 16:21, 33 2 7817.5 1:5; 8:1 (x2), 7, 10, 11; 12:8; 13:2, 8;
1 Corinthians 10 683
Acts 5 3690 14:6
7:10, 11; 11:19; 14:22; 20:23
1 Corinthians 2:14; 4:6; 6:6; 8:7; 10:5; 11:6 6 746.16Ȩ
Romans 2:9; 5:3 (x2); 8:35; 12:12 5 1422.2
1 Corinthians 1 6830 Ephesians 3:19 1 2422
7:28
2 Corinthians 9 Philippians 3:8 1 1629
1:4 (x2), 8; 2:4; 4:17; 6:4; 7:4; 8:2, 13 497.4Ȩ
Ephesians 1 2422 Colossians 2:3 1 1582
3:13
Philippians 2 814.5 1 Timothy 6:20 1 1591
1:17; 4:14
Colossians 1 1582 1 Peter 3:7 1 1684
1:24
1 Thess. 3 2 Peter 1:5, 6; 3:18 3 366.3Ȩ
1:6; 3:3, 7 493.6Ȩ
2 Thess. 1:4, 6 2 411.5
ͻǣ
Hebrews 10:33 1 4953
James 1:27 1 1742 ʃɲʃʉʎ/kakos in the N.T.
Revelation 1:9; 2:9, 10, 22; 7:14 5 1970.2
Arising Every
Book Verse Total
% Words
Matthew 21:41; 24:48; 27:23 3 6115.3Ȩ
Mark 7:21; 15:14 2 5652
John 18:23, 30 2 7817.5
Luke 16:25; 23:22 2 9741
Appendix B - Word Statistics: 10. Evil 145
Acts 9:13; 16:28; 23:9; 28:5 4 4612.5 John 3:19; 7:7; 17:15 3 5211.6Ȩ
Romans 1:30; 2:9; 3:8; 7:19, 21; 12:17 (x2), 21 15 3:19; 6:22, 35, 45 (x3); 7:21; 8:2; 11:13,
474.06Ȩ Luke 13 1498.62
(x2); 13:3, 4 (x2), 1; 14:20; 16:19 26, 29, 34; 19:22
1 Corinthians 10:6; 13:5; 15:33 3 1492.3Ȩ 17:5; 18:14; 19:12, 13, 15, 16; 25:18;
Acts 8 2306.25
28:21
Romans 12:9 1 7111
Philippians 3:2 1 1629
Colossians 3:5 1 1582
Ephesians 5:16; 6:13, 16 3 807.3Ȩ
1 Thess. 5:15 (x2) 2 740.5
Galatians 1:4 1 2169
1 Timothy 6:10 1 1591
2 Timothy 4:14 1 1238
1 Thess. 5:22 1 1481
Titus 1:2 1 659
2 Thess. 3:2, 3 2 411.5
Hebrews 5:14 1 4953
1 Timothy 6:4 1 1591
James 1:13; 3:8 2 871
2 Timothy 3:2, 3 2 619
1 Peter 3:9 (x2), 10, 11, 12 5 336.8
Hebrews 3:12; 10:22 2 2296.5
3 John 11 1 219
James 2:4; 4:16 2 871
Revelation 2:2; 16:2 2 4925.5
1 John 2:13, 14; 3:12; 5:18, 19 5 428.2
ͳͲǤ 2 John 11 1 245
3 John 10 1 219
ʋʉʆɻʌʉʎ/poneros in the N.T. Revelation 16:2 1 9851
Arising Every
Book Verse Total
% Words
5:11, 37, 39, 45; 6:13, 23; 7:11, 17, 18;
Matthew 9:4; 12:34, 35 (x3), 49, 45 (x2); 13:19, 26 705.62
38, 49; 15:19; 16:4; 18:32; 20:15; 22:10;
25:26
Mark 7:22, 23 2 5652
Appendix B - Word Statistics: 11& 12. The Diaspora & Seed 146
ͳͳǤ ͳʹǤ
ɷɿɲʍʋʉʌɲ/diaspora in the LXX ʍʋɸʌʅɲ/sperma in the LXX
Book Verse Total Book Average Per

Verse Total
Deuteronomy Chapter
28:25; 30:4 2
1:11 (x2), 12 (x2), 29 (x2); 3:15 (x2);
Nehemiah 1:9 1 4:25; 7:3; 8:22; 9:9; 12:7; 13:15, 16 (x2);
Psalms 146:2 (147:2) 1 15:3, 5, 13, 18; 16:10; 17:7 (x2), 8, 9, 10,
Genesis 12, 19; 19:32, 34; 21:12, 13, 23; 22:17 60 1.2
Isaiah 49:6 1 (x2), 18; 24:7, 60; 26:3, 4 (x3), 24; 28:4,
Jeremiah 15:7; 41:17 2 13, 14 (x2); 32:13; 35:12; 38:8, 9 (x2);
46:6, 7; 47:19, 23, 24; 48:4, 11, 19
Daniel 12:2 1
Exodus 9:31; 16:31; 28:43; 32:13 (x2); 33:1 6 0.15
Judith 5:19 1
11:37, 38; 12:2; 15:16, 17, 18, 32; 18:20,
Psalms of Solomon 8:28; 9:2 2 Leviticus 21; 19:20; 20:2, 3, 4; 21:15, 21; 22:3, 4 15 0.5Ȩ
2 Maccabees 1:27 1 (x2), 13; 26:16; 27:30
Numbers 5:13, 28; 11:7; 14:24; 17:5; 18:19;

13 0.361Ȩ
21:30; 23:10 (x3); 24:7, 20; 25:13
ɷɿɲʍʋʉʌɲ/diaspora in the Greek Pseudepigrapha
Deuteronomy 1:8; 3:3; 4:37; 10:15; 11:9; 14:22; 22:9;
15 0.44
25:5; 28:38, 46, 59; 30:6, 19; 31:21; 34:4
Book Verse Total
Joshua 24:3 1 0.0416Ȩ
The Testament of Asher 7:2 1
Ruth 4:12 1 0.25
1 Samuel 1:11; 2:20, 31 (x2); 8:15; 20:42 (x2);

ɷɿɲʍʋʉʌɲ/diaspora in the N.T. 8 0.26
24:22;
Verse Total Arising Every 2 Samuel 4:8; 7:12; 22:51 3 0.125

Book
% Words 1 Kings 1:48; 2:33 (x2), 35; 11:14; 18:32 6 0.27
Ȩ Ȩ
John 7:35 1 15635 2 Kings 5:27; 11:1; 14:27; 17:20; 25:25 5 0.2
James 1:1 1 1742 1 Chronicles 16:13; 17:11 2 0.07
1 Peter 1:1 1 1684 2 Chronicles 20:7; 22:10 2 0.05Ȩ
Appendix B - Word Statistics: 12. Seed 147
Ezra 2:59; 9:2 2 0.2 2 Maccabees 7:17 1 0.06Ȩ

Nehemiah 7:61; 9:8 2 0.15 1 Esdras 8:67, 85 2 0.2Ȩ
Esther 9:27 1 0.1
Job 5:25 1 0.024 ʲʸʦ/zera’ in the Tanakh (Old Testament)
17:51; 20:11; 21:24 (x2), 31; 24:13;
36:25, 26, 28; 68:37; 88:5, 30, 37; Book Average Per
Psalms 18 0.12 Verse Total
101:29; 104:6; 105:27; 111:2; 125:6 Chapter
(Add a chapter to each one for Bibles) 1:11 (x3), 12 (x3), 29 (x4); 3:15 (x2);
Proverbs 11:18 4:25; 7:3; 8:22; 9:9; 12:7; 13:15, 16 (x2);
1 0.032
15:3, 5, 13, 18; 16:10; 17:7 (x2), 8, 9, 10,
Ecclesiastes 11:6 1 0.083Ȩ Genesis 12, 19; 19:32, 34; 21:12, 13; 22:17 (x2), 64 1.28
18; 24:7, 60; 26:3, 4 (x3), 12, 24; 28:4,
1:4, 9; 14:20, 22, 29, 30; 15:9; 17:5, 10;
13, 14 (x2); 32:13; 35:12; 38:8, 9 (x2);
23:3; 30:23; 31:9; 33:2; 37:31; 41:8;
Isaiah 46:6, 7; 47:19, 23 (x2), 24; 48:4, 11, 19
43:5; 44:3; 45:19, 25; 48:14, 19; 53:10; 34 0.51
Ȩ Ȩ
54:3; 55:10; 57:3, 4; 58:7; 59:21; 61:9 16:31; 23:10, 16; 28:43; 30:21; 32:13
Exodus 8 0.2
(x2), 11; 65:9, 23; 66:22 (x2); 33:1
Jeremiah 7:15; 22:30; 23:8; 26:27; 27:16; 38:27 11:37 (x2), 38; 12:2; 15:16, 17, 18, 32;
9 0.17
(x2); 42:7, 9 18:20, 21; 19:19, 20; 20:2, 3, 4; 21:15,
Leviticus 33 1.2Ȩ
Ezekiel 17, 21; 22:3, 4 (x2), 13; 25:3, 4, 11, 20,
17:5, 13; 20:5; 31:17; 43:19; 44:22 6 0.125
22; 26:5, 16 (x2); 27:16 (x2), 30
Daniel 1:3, 12, 16; 2:43; 9:1; 11:6, 31 7 0.583Ȩ
Numbers 5:13, 28 (x2); 11:7; 14:24; 17:5; 18:19;
Malachi 10 0.27Ȩ
2:15 1 0.25 20:5; 24:7; 25:13
Wisdom of Sol 3:16; 7:2; 10:15; 12:11; 14:6 5 0.26 1:8; 4:37; 10:15; 11:9, 10 (x2); 14:22;
Deuteronomy 21:4; 22:9 (x3); 28:38, 46, 59; 29:22; 19 0.56
1:15; 10:19 (x6); 41:6; 44:11, 12, 13, 21
30:6, 19; 31:21; 34:4
Sirach (x2); 45:15, 21, 24, 25; 46:9; 47:20, 22, 21 0.41
23 Joshua 24:3 1 0.0416Ȩ
1:1 (x2), 9 (x2); 4:12 (x2); 6:19; 8:6 (x2); Judges 6:3; 9:45 2 0.095
Tobit 10 0.71
13:17
Ruth 4:12 1 0.25
Song of Three 1:13 (x2) 2 2 1 Samuel 1:11; 2:20, 31; 8:15; 20:42 (x2); 24:22 7 0.23
Susanna 1:56 (x2) 2 2 2 Samuel 4:8; 7:12; 22:51 3 0.125
1 Maccabees 5:62; 7:14 2 0.125 1 Kings 2:33 (x2); 11:14, 39; 18:32 5 0.227Ȩ
Appendix B - Word Statistics: 12. Seed 148
2 Kings 5:27; 11:1; 17:20; 19:29; 25:25 5 0.2 Zechariah 8:12; 10:9 2 0.14
1 Chronicles 16:13; 17:11 2 0.07 Malachi 2:3, 15 2 0.5
2 Chronicles 20:7; 22:10 2 0.05Ȩ
Ezra 2:59; 9:2 2 0.2 ʍʋɸʌʅɲ/sperma in the N.T.
Nehemiah 7:61; 9:2, 8 3 0.23
Book Arising Every
Esther 6:13; 9:27, 28, 31; 10:3 5 0.1 Verse Total
% Words
Job 4:8; 5:25; 21:8; 31:8; 39:12 5 0.024 Matthew 13:24, 27, 32, 37, 38; 22:24, 25 7 2620.86
18:51; 21:11; 22:24 (x2), 31; 25:13; Mark 4:31; 12:19, 12:20, 12:21, 12:22 5 2260.8
Psalms 37:25, 26, 28; 69:37; 89:5, 30, 37; 97:11;
21 0.14 John 7:42; 8:33, 37 3 5211.6Ȩ
102:29; 105:6; 106:27; 107:37; 112:2;
126:5, 6 Luke 1:55; 20:28 2 9741
Proverbs 11:18, 21; 22:8 3 0.097 Acts 3:25; 7:5, 6; 13:23 4 4612.5
Ecclesiastes 11:4, 6 (x2) 3 0.25 Romans 1:3; 4:13, 16, 18; 9:7, 8, 29; 11:1 8 888.875
1:4; 5:10; 6:13; 14:20; 17:10, 11; 23:3; 1 Corinthians 15:38 1 6830
28:24; 30:23 (x2); 32:20; 37:30; 40:24;
Isaiah 2 Corinthians 11:22 1 4477
41:8; 43:5; 44:3; 45:19, 25; 48:19; 33 0.5
53:10; 54:3; 55:10 (x2); 57:3, 4; 59:21 Galatians 3:16 (x3), 19, 29 5 433.8
(x3); 61:9 (x2); 65:9, 23; 66:22
2 Timothy 2:8 1 1238
2:2, 21; 4:3; 7:15; 12:13; 22:28, 30; 23:8;
29:32; 30:10; 31:27 (x3), 36, 37; 33:22, Hebrews 2:16; 11:11, 18 3 1651
Jeremiah 27 0.52
26 (x3); 35:7 (x2), 9; 36:31; 41:1; 46:27; 1 John 3:9 1 2141
49:10; 50:16
Revelation 12:17 1 9851
Ezekiel 17:5 (x2), 13; 20:5; 36:9; 43:19; 44:22 7 0.15
Daniel 1:3, 12; 2:43; 9:1 4 0.3Ȩ
Hosea 2:25; 8:7; 10:12 3 0.21
Amos 9:13 1 0.1Ȩ
Micah 6:15 1 0.14
Nahum 1:14 1 0.3Ȩ
Haggai 1:6; 2:19 2 1
Appendix B - Word Statistics: 13. On The Contrary 149
ͳ͵Ǥntrary 1:4, 8; 2:16; 4:17, 32; 5:4, 13; 7:39, 48;

Acts 9:6; 10:20, 35, 41; 13:25; 15:11, 20;
30 615
16:37; 18:9, 21; 19:2, 26, 27; 20:24;
ɲʄʄɲ/alla in the N.T. 21:13, 24; 26:16, 20, 25, 29; 27:10
1:21, 32; 2:13, 29 (x2); 3:27, 31; 4:2, 4,
Book Arising Every 10, 12, 13, 16, 20, 24; 5:3, 11, 14, 15;
Verse Total 6:5, 13, 14, 15; 7:7, 13, 15, 17, 19, 20;
% Words
Romans 8:4, 9, 15, 20, 23, 26, 32, 37; 9:7, 8, 10, 69 103.06
4:4; 5:15, 17, 39; 6:13, 18; 7:21; 8:4, 8;
12, 16, 24, 32; 10:2, 8, 16, 18, 19; 11:4,
9:12, 13, 17; 18, 24; 10:20, 34; 11:8, 9;
11, 18, 20; 12:2, 3, 16, 19, 20, 21; 13:3,
Matthew 13:5, 7, 8, 21; 15:11; 16:12, 17, 23;
45 407.68Ȩ 5, 14; 14:13, 17, 20; 15:3, 21; 16:4, 18
17:12; 18:22, 30; 19:6, 11; 20:23, 26, 28;
21:21; 22:30, 32; 24:6; 25:16, 17, 20 1:17, 27; 2:4, 5, 7, 9, 12, 13; 3:1, 2, 6, 7;
(x2), 22; 26:39; 27:24 4:3, 4, 14, 15, 19, 20; 5:8; 6:6, 8, 11 (x3),
12 (x2), 13; 7:4 (x2), 7, 10, 19, 21, 35; 8,
1:44, 45; 2:17 (x2), 22; 3:26, 27, 29; 4:8,
1 Corinthians 7; 9:2, 12 (x2), 21, 27; 10:5, 13, 20, 23 72 94.86
17, 22, 36; 5:19, 26, 39; 6:9, 52; 7:4, 5,
(x2), 24, 29, 33; 11:8, 9, 17; 12:14, 22,
Mark 15, 19, 25; 8:33; 9:8, 13; 22, 37; 10:8,
48 235.5 24, 25; 14:2, 17, 19, 20, 22 (x2) , 33, 34;
27, 40, 43, 45; 11:23, 32; 12:14, 25, 27;
15:10 (x2), 35, 37, 39, 40, 46 (x2)
13:7, 11 (x2), 20, 24; 14:28, 29, 36 (x2),
49; 16:7 1:9 (x2), 12, 13 (x2), 19, 24; 2:4, 5, 13,
17 (x2); 3:3 (x2), 5, 6, 14, 15; 4:2 (x2), 5,
1:8, 13, 31, 33; 3:8, 16, 17, 28, 36; 4:2,
8 (x2), 9 (x2), 16 (x2), 18; 5:4, 12, 15, 16;
14, 23; 5:18, 22, 24, 30, 34, 42; 6:9, 22,
2 Corinthians 6:4; 7:5, 6, 7, 9, 11 (x6), 12, 14; 8:5, 7, 8, 69 64.88
23, 26, 27, 32, 36, 38, 39, 64; 7:10, 12,
10, 13, 19, 21; 9:12; 10:4, 12, 13, 18;
16, 22, 24, 27, 28, 44, 49; 8:12, 16, 26,
11:1, 6 (x2), 17; 12:14 (x2), 16; 13:3, 4
28, 37, 42, 49, 55; 9:3, 9, 31; 10:1, 5, 8,
John (x2), 7, 8
16, 18, 26, 33; 11:4, 11, 15, 22, 30, 42, 106 147.5
51, 52, 54; 12:6, 9, 16, 27, 30, 42, 44, 47, 1:21; 2:19; 4:29; 5:4, 15, 17, 18, 24, 27,
Ephesians 13 186.31
9; 13:9, 10 (x2), 18; 14:24, 31; 15:16, 19, 29; 6:4, 6, 12
21, 25; 16:2, 4, 6, 7, 12, 13, 20, 25, 33;
17:9, 15, 20; 18:28, 40; 19:21, 24, 34; 1:1, 8, 12, 17; 2:3, 7, 14; 3:12, 16, 22;
Galatians 4:2, 7, 8, 14, 17, 23, 29, 30, 31; 5:6, 13; 23 94.30
20:7, 27, 30; 21:8, 23, 25
6:13, 15
1:60; 5:14, 31, 32, 38; 6:27; 7:7, 25, 26;
8:16, 27, 52; 11:33, 42; 12:7, 51; 13:3, 5; Philippians 1:18, 20, 29; 2:3, 4, 7, 12, 17, 27 (x2);
15 108.6
Luke 14:10, 13; 16:21, 30; 17:8; 18:13; 20:21, 35 556.63 3:7, 8, 9; 4:6, 17
38; 21:9; 22:26, 36, 42, 53; 23:15; 24:6, Colossians 2:5; 3:11, 22 3 527.3
21, 22
Appendix B - Word Statistics: 14. Favour 150
1 Thess. 1:5, 8; 2:2, 4 (x2), 7, 8, 13; 4:7, 8; 5:6, 9, ͳͶǣ

13 113.92
15
2 Thess. 2:12; 3:8, 9, 11, 15 5 164.6
ʖɲʌɿʎ/charis in the LXX
1 Timothy 1:13, 16; 2:10, 12; 3:3; 4:12; 5:1, 13, 23;
12 132.58
6:2, 4, 17
Book Average Per
Verse Total
2 Timothy 1:7, 8, 9, 12, 17; 2:9, 20, 24; 3:9; 4:3, 8, Chapter
12 103.16
16 6:8; 18:3; 30:27; 32:6; 33:8, 10, 15;
Genesis 14 0.28
Titus 1:8, 15; 2:10; 3:5 4 164.75 34:11; 39:4, 21; 43:14; 47:25, 29; 50:4
Philemon 14, 16 2 166.5 3:21; 11:3; 12:36; 33:12, 13 (x2), 16, 17;
Exodus 9 0.225
34:9
Hebrews 2:16; 3:13, 16; 4:2; 5:4, 5; 7:16; 9:24;
16 309.56 Numbers 11:11; 32:5 2
10:3, 25, 39; 11:13; 12:11, 22, 26; 13:14 0.05Ȩ
James 1:25, 26; 2:18; 3:15; 4:11 5 348.4 Deuteronomy 24:1 1 0.029
1 Peter 1:15, 19, 23; 16, 18, 20, 25; 3:4, 14, 16, Judges 6:17 1 0.048
16 105.25
21; 4:2, 13; 5:2 (x2), 3
Ruth 2:2, 10, 13 3 0.75
2 Peter 1:16, 21; 2:4, 5; 3:9 (x2) 6 183.16Ȩ
1 Samuel 1:18; 16:22; 20:3, 29; 25:8; 27:5 6 0.19
Jude 6, 9 2 230.5
2 Samuel 14:22; 15:25; 16:4 3 0.125
1 John 2:2, 7, 16, 19 (x2), 21, 27; 3:18; 4:1, 10,
13 164.69
18; 5:6, 18 1 Kings 11:19 1 0.045
Ȩ Ȩ
2 John 1, 5, 8, 12 4 61.25 Esther 2:9, 15, 17; 5:8; 6:3; 7:3; 8:5 7 0.7
3 John 9, 11, 13 3 73 Psalms 44:3 (45:3); 83:12 (84:12) 2 0.013Ȩ
Revelation 2:4, 6, 9 (x2), 14, 20; 3:4, 9; 9:5; 10:7, 9; 1:9; 3:3, 22, 34; 4:9; 5:19; 7:5; 10:32;
13 757.77
17:12; 20:6 Proverbs 11:27; 12:2; 13:15; 15:17; 17:8; 18:22; 19 0.613
22:1; 25:10; 26:11; 28:23; 30:7
Ecclesiastes 9:11; 10:12 2 0.16Ȩ
Zechariah 4:7 (x2); 6:14; 12:10 4 0.286
Daniel 1:9 1 0.83Ȩ
Wisdom of Sol 3:9, 14; 4:15; 8:21; 14:26; 18:2 6 0.316
3:18, 31; 4:21; 7:19, 33 (x2); 8:19; 12:1; Esther 2:15, 17; 5:2, 8; 7:3; 8:5 6 0.6
17:22; 19:25; 20:16; 21:16; 24:16, 17;
Sirach 26 0.51 Psalm 45:3; 84:12 2 0.013Ȩ
26:13, 15 (x2); 29:15; 30:6; 32:10; 35:2;
37:21; 40:17, 22; 41:27; 45:1 1:9; 3:4, 22, 34; 4:9; 5:19; 11:16; 13:15;
Proverbs 13 0.419
Tobit 1:13 (x2); 2:14; 7:17; 12:18 (x2) 6 0.429 17:8; 22:1, 11; 28:23; 31:30
Judith 8:19, 23; 10:8 3 0.1875 Ecclesiastes 9:11; 10:12 2 0.16Ȩ
Baruch 1:12; 2:14 2 0.4 Jeremiah 31:2 1 0.019
3:29; 6:13, 24, 59; 9:10; 10:60; 11:11, Nahum 3:4 1 0.3Ȩ
1 Maccabees 14 0.875
24, 33; 12:45; 13:4 (x2), 6; 14:25 Zechariah 4:7 (x2); 6:14; 12:10 4 0.286
2 Maccabees 1:14; 3:33; 4:16; 7:33; 15:39 5 0.3Ȩ
1 Esdras 6:5; 8:4 2 0.2Ȩ Where ʖɲʌɿʎ/charis translates ʯʧ/khen in the Tanakh
Book Missing
ʯʧ/khen in the Tanakh (Old Testament) Verse Total
Verse(s)
Average Per 6:8; 18:3; 30:27; 32:6; 33:8, 10, 15;

Book Genesis 13 19:19
Verse Total 34:11; 39:4, 21; 47:25, 29; 50:4;
Chapter
6:8; 18:3; 19:19; 30:27; 32:6; 33:8, 10, 3:21; 11:3; 12:36; 33:12, 13 (x2), 16,
Genesis 14 0.28 Exodus 9 none
15; 34:11; 39:4, 21; 47:25, 29; 50:4 17; 34:9;
3:21; 11:3; 12:36; 33:12, 13 (x2), 16, 17; Numbers 11:11; 32:5; 2 11:15
Exodus 9 0.225
34:9
Deuteronomy 24:1; 1 none
Numbers 11:11, 15; 32:5 3 0.83Ȩ
Judges 6:17; 1 none
Deuteronomy 24:1 1 0.029
Ruth 2:2, 10, 13; 3 none
Judges 6:17 1 0.048
1 Samuel 1:18; 16:22; 20:3, 29; 25:8; 27:5; 6 none
Ruth 2:2, 10, 13 3 0.75
2 Samuel 14:22; 15:25; 16:4; 3 none
1 Samuel 1:18; 16:22; 20:3, 29; 25:8; 27:5 6 0.19
1 Kings 11:19; 1 none
2 Samuel 14:22; 15:25; 16:4 3 0.125
Esther 2:15, 17; 5:8; 7:3; 8:5; 5 5:2
1 Kings 11:19 1 0.045
Ȩ Ȩ
Psalms 44:3; 83:12; 2 none
1:9; 3:3, 22, 34; 4:9; 5:19; 13:15; 11:16; 22:11; Daniel 1:9 ʭʧʸ/rakham mercy
Proverbs 10
17:8; 22:1; 28:23; 31:30
Ecclesiastes 9:11; 10:12; 2 none

The use of ʖɲʌɿʎ/charis in Sirach
Zechariah 4:7 (x2); 6:14; 12:10 4 none
Verse Total Hebrew Original Meaning
3:18; 4:21; 7:19, 33; 26:15;
8 ʯʧ/khen favour
Where ʯʧ/khen isn’t translated as ʖɲʌɿʎ/charis in the LXX 32:10; 41:27; 45:1
3:31; 8:19 2 ʡʥʨ/tuwb fairness
Book Verse Different Greek Word Meaning
7:33; 40:17 2 ʣʱʧ/khesed goodness
Genesis 19:19 ɸʄɸʉʎ/eleos mercy
12:1 1 ʤʥʷʺ/tiqvah hope
Numbers 11:15 ɸʄɸʉʎ/eleos mercy
Esther 5:2 not translated n/a

ʖɲʌɿʎ/charis in the Pseudepigrapha
11:16 ɸ୔ʖɳʌɿʍʏʉʎ/eucharistos thanksgiving
Book Verse Total
Proverbs 22:11 ɷɸʃʏʉʎ/dektos accepted
31:30 to appease Letter of Aristeas 1:8, 54, 226, 230, 238, 249, 272 7
ɲʌɸʍʃɸɿɲ/areskeia
Jeremiah 31:2 (38:2 LXX) ɽɸʌʅʉʎ/thermos warm First Enoch 5:7 1
Nahum 3:4 ɸʋɿʖɲʌɻʎ/epichares gratifying Testament of Reuben 4:8 1

Testament of Simeon 4:5; 5:2 2
Where ʖɲʌɿʎ/charis isn’t a translation of ʯʧ/khen in the LXX Prayer of Levi 9 1

Testament of Levi 18:9 1
Book Verse Different Hebrew Word Meaning
Testament of Judah 2:1; 24:2 2
Genesis 43:14 ʭʧʸ/rakham mercy
Testament of Joseph 3:4; 11:6; 12:3; 19:6 4
Esther 2:9 ʣʱʧ/khesed goodness
Testament of Benjamin 4:5 1
Esther 6:3 ʤʬʥʣʢ/gaduwlah greatness
Sibylline Oracles 4:46, 189; 5:59, 330 4
Proverbs 7:5 ʷʬʧ/kheleq smoothness
3 Maccabees 1:9; 5:20, 41; 6:36 4
Proverbs 10:32, 11:27, 12:2 18:22 ʯʥʶʸ/ratsown goodwill
4 Maccabees 5:9; 11:12 2
Ezekiel The Tragedian 1:162 1 2 Timothy 1:2, 3, 9; 2:1; 4:22 5 309.4

Aristobulus 4 1 Titus 1:4; 2:11; 3:7, 15 4 164.75
Life and Sentences of Philemon 3, 25 2 166.5
23, 25, 32 3
Aesop (Ahiqar)
Hebrews 2:9; 4:16 (x2); 10:29; 12:15, 28; 13:9, 25 8 649.13
James 4:6 (x2) 2 871
ʖɲʌɿʎ/charis in the N.T.
1:2, 10, 13; 2:19, 20; 3:7; 4:10; 5:5, 10,
1 Peter 10 168.4
12
Arising Every
Book Verse Total
% Words 2 Peter 1:2; 3:18 2 549.5
John 1:14; 16 (x2), 17 4 3908.75 2 John 3 1 245
Luke 1:30; 2:40, 52; 4:22; 6:32, 33, 34; 17:9 8 2435.25 Jude 4 1 461
2:47; 4:33; 6:8; 7:10, 46; 11:23; 13:43; Revelation 1:4; 22:21 2 4925.5
Acts 14:3, 26; 15:11, 40; 18:27; 20:24, 32; 17 1085.29
24:27; 25:3, 9
ͳͷǤ

1:5, 7; 3:24; 4:4, 16; 5:2, 15 (x2), 17, 20,
Romans 21; 6:1, 14, 15, 17; 7:25; 11:5, 6 (x3); 24 296.28

12:3, 6; 15:15; 16:20
1:3, 4; 3:10; 10:30; 15:10 (x3), 57; 16:3,
1 Corinthians 10 683 ɸyɲɶɶɸʄiɺʘ/euangelizo in the N.T.
23
1:2, 12, 15; 2:14; 4:15; 6:1; 8:1, 4, 6, 7, Arising Every
2 Corinthians 18 248.77 Book Verse Total
9, 16, 19; 9:8, 14, 15; 12:9; 13:13
% Words
Ephesians 1:2, 6, 7; 2:5, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24 12 186.33 Matthew 11:5 1 18346
Galatians 1:3, 6, 15; 2:9, 21; 5:4; 6:18 7 309.86 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1;
Luke 10 1948.2
Philippians 1:2, 7; 4:23 3 543 9:6; 16:16; 20:1
Colossians 1:2, 6; 3:16; 4:6, 18 5 316.4 5:42; 8:4, 12, 25, 35, 40; 10:36;
Acts 11:20; 13:32; 14:7, 15, 21; 15:35; 15 1230
1 Thess. 1:1; 5:28 2 740.5 16:10; 17:18
2 Thess. 1:2, 12; 2:16; 3:18 4 205.75 Romans 1:15; 10:15; 15:20 3 2370.3
1 Timothy 1:2, 12, 14; 6:21 4 379.75
Appendix B - Word Statistics: 15, 16 & 17. The Declare Good News Word Group,
Elements, & The Trust Word Group 154
1 Corinthians 1:17; 9:16, 18; 15:1, 2 5 1138.3 2 Thess. 1:8; 2:14 2 411.5
2 Corinthians 10:16; 11:7 2 2238.5 1 Timothy 1:11 1 1591
Ephesians 2:17; 3:8 2 1211 2 Timothy 1:8, 10; 2:8 3 412.67
Galatians 1:8, 11, 16, 23; 4:13 5 361.5 Philemon 13 1 332
1 Thess. 3:6 1 1480 1 Peter 4:17 1 1684
Hebrews 4:2, 6 2 2476.5 Revelation 14:6 1 9851
1 Peter 1:12, 25; 4:6 3 561.3Ȩ
ͳ͸Ǥ
Revelation 10:7; 14:6 2 4925.5
ʍʏʉɿʖɸɿʉʆ/stoicheion in the N.T.

ɸʐɲɶɶɸʄɿʉʆ/euangelion in the N.T.
Arising Every
Arising Every Book Verse Total
Book Verse Total % Words
% Words
Galatians 4:3, 9 2 1084.5
Matthew 4:23; 9:35; 24:14; 26:13 4 4586.5
Colossians 2:8, 20 2 791
Mark 1:1, 14, 15; 8:35; 10:29; 13:10; 14:9 7 1614.86
Hebrews 5:12 1 549.5
Acts 15:7; 20:24 2 9225
2 Peter 3:10, 12 2 4953
1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19;
Romans 9 790.1
16:25
1 Corinthians 4:15; 9:12, 14 (x2), 18 (x2), 23; 15:1 8 853.75 ͳ͹Ǥ

2 Corinthians 2:12; 4:3, 4; 8:18; 9:13; 10:14; 11:4, 7 8 559.63
Ephesians 1:13; 3:6; 6:15, 19 4 605.5
ʋɿʍʏɸʐʘ/pisteuo in the N.T.
Galatians 1:6, 7, 11; 2:2, 5, 7, 14 7 309.86 Arising Every
Book Verse Total
1:5, 7, 12, 16, 27 (x2); 2:22; 4:3, 15
% Words
Philippians 9 181
8:13; 9:28; 18:6; 21:22, 25, 32 (x3);
Colossians 1:5, 23 2 761 Matthew 11 1667.82
24:23, 26; 27:42
1 Thess. 1:5; 2:2, 4, 8, 9; 3:2 6 1481
Appendix B - Word Statistics: 17. The Trust Word Group 155
1:15; 5:36; 9:23, 24, 42; 11:23, 24, 31; 1 Timothy 1:11, 16; 3:16 3 560.3Ȩ
Mark 10 1130.4
13:21; 15:32
2 Timothy 1:12 1 1238
1:7, 12, 50; 2:11, 22, 23, 24; 3:12 (x2),
15, 16, 18 (x3), 36; 4:21, 39, 41, 42, 48, Titus 1:3; 3:8 2 329.5
50, 53; 5:24, 38, 44, 46 (x2), 5:47 (x2);
6:29, 30, 35, 36, 40, 47, 64 (x2), 69; 7:5, Hebrews 4:3; 11:6 2 2296.5
31, 38, 39, 48; 8:24, 30, 31, 45, 46; 9:18, James 2:19 (x2), 23 3 580.6Ȩ
John 35, 9:36, 38; 10:25, 26, 37, 38 (x2), 42; 98 159.54
11:15, 25, 26 (x2), 27, 40, 42, 45, 48; 1 Peter 1:8; 2:6, 7 3 561.3Ȩ
12:11, 36, 37, 38, 39, 42, 44 (x2), 46;
13:19; 14:1 (x2), 10, 11 (x2), 12, 29; 1 John 3:23; 4:1, 16; 5:1,5, 10 (x3), 13 9 237.8Ȩ
16:9, 27, 30, 31; 17:8, 20, 21; 19:35;
20:8, 25, 29 (x2), 31 (x2) Jude 5 1 461
1:20, 45; 8:12, 13, 50; 16:11; 20:5;
Luke 9 2164.6Ȩ
22:67; 24:25 ʋɿʍʏɿʃʉʎ/pistikos in the N.T.
2:44; 4:4, 32; 5:14; 8:12, 13; 9:26, 42;
10:43; 11:17, 21; 13:12, 39, 41, 48; 14:1, Arising Every
23; 15:5, 7, 11; 16:31, 34; 17:12, 34;
Book Verse Total
Acts 37 498.65 % Words
18:8 (x2), 27; 19:2, 4, 18; 21:20, 25;
Mark 14:3 1 11304
22:19; 24:14; 26:27 (x2); 27:25
John 12:3 1 15635
1:16; 3:2, 22; 4:3, 5, 11, 17, 18, 24; 6:8;
Romans 9:33; 10:4, 9, 10, 11, 14 (x2), 16; 13:11; 21 338.62
14:2; 15:13
ʋɿʍʏʉʎ/pistos in the N.T.
1:21; 3:5; 9:17; 11:18; 13:7; 14:22 (x2);
1 Corinthians 9 758.8Ȩ
15:2, 11 Arising Every
Book Verse Total
2 Corinthians 4:13 (x2) 2 2238.5 % Words
Matthew 24:45; 25:21 (x2), 23 (x2) 5 3669.2
Ephesians 1:13, 19 2 1211
2:7, 16; 3:6, 22 John 20:27 1 15365
Galatians 4 542.25
1:29 Luke 12:42; 16:10 (x2), 11, 12; 19:17 6 3247
Philippians 1 1629
1:7; 2:4, 10, 13; 4:14 Acts 10:45; 13:34; 16:1, 15 4 4612.5
1 Thess. 5 296.2
1:10 (x2); 2:11, 12 1 Corinthians 1:9; 4:2, 17; 7:25; 10:13 5 1366
2 Thess. 4 205.75
2 Corinthians 1:18; 6:15 2 2238.5

Ephesians 1:1; 6:21 2 1211 ʋɿʍʏɿʎ/pistis in the N.T.
Arising Every
Colossians 1:2, 7; 4:7, 9 4 395.5 Book Verse Total
% Words
1 Thess. 5:24 1 1481 8:10; 9:2, 22, 29; 15:28; 17:20; 21:21;
Matthew 8 2293.25
23:23
2 Thess. 3:3 1 823
Mark 2:5; 4:40; 5:34; 10:52; 11:22 5 2260.8
1:12, 15; 3:1, 11; 4:3, 9, 10, 12; 5:16; 6:2
1 Timothy 11 144.6Ȩ3Ȩ
(x2) 5:20; 7:9, 50; 8:25, 48; 17:5, 6, 19; 18:8,
Luke 11 1771.0Ȩ9Ȩ
42; 22:32
2 Timothy 2:2, 11, 13 3 412.6Ȩ
3:16 (x2); 6:5, 7; 11:24; 13:8; 14:9, 22,
Titus 1:6, 9; 3:8 3 219.6Ȩ Acts 27; 15:9; 16:5; 17:31; 20:21; 24:24; 15 1230
26:18
Hebrews 2:17; 3:2, 5; 10:23; 11:11 5 990.6
1:5, 8, 12, 17 (x3); 3:3, 22, 25, 26, 27,
1 Peter 1:21; 4:19; 5:12 3 1684 28, 30 (x2), 31; 4:5, 9, 11, 12, 13, 14, 16
Romans 40 177.775
(x2), 19, 20; 5:1, 2; 9:30, 32; 10:6, 8, 17;
1 John 1:9 1 2141
11:20; 12:3, 6; 14:1, 22, 23 (x2); 16:26
3 John 5 1 219
1 Corinthians 2:5; 12:9; 13:2, 13; 15:14, 17; 16:13 7 975.71
1:5; 2:10, 13; 3:14; 17:14; 19:11; 21:5;
Revelation 8 1231.375 2 Corinthians 1:24 (x2); 4:13; 5:7; 8:7; 10:15; 13:5 7 639.57
22:6
Ephesians 1:15; 2:8; 2:12, 17; 4:5, 13; 6:16, 23 8 302.75
ʋɿʍʏʉʘ/pistoo in the N.T. 1:23; 2:16 (x2), 20; 3:2, 5, 7, 8, 9, 11, 12,
Galatians 14, 22, 23 (x2), 24, 25, 26; 5:5, 6, 22; 22 98.59Ȩ0Ȩ
6:10
Arising Every
Book Verse Total
% Words Philippians 1:25, 27; 2:17; 3:9 (x2) 5 325.8
2 Timothy 3:14 1 1238 Colossians 1:4, 23; 2:5, 7, 12 5 316.4
1 Thess. 1:3, 8; 3:2, 5, 6, 7, 10; 5:8 8 185.125
2 Thess. 1:3, 4, 11; 2:13; 3:2 5 164.6
1:2, 4, 5, 14, 19 (x2); 2:7, 15; 3:9, 13;
1 Timothy 19 83.74
4:1, 6, 12; 5:8, 12; 6:10, 11, 12, 21
2 Timothy 1:5, 13; 2:18, 22; 3:8, 10, 15; 4:7 8 154.75 1 Thess. 1:3, 8; 3:2, 5, 6, 10 6 1.33
Titus 1:1, 4, 13; 2:2, 10; 3:15 6 109.83Ȩ 2 Thess. 1:3; 3:2 2 4
Philemon 5, 6 2 166.5 1:4, 19; 3:9; 4:1, 6; 5:8; 6:10, 12,

1 Timothy 9 2.11
21
4:2; 6:1, 12; 10:22, 38, 39; 11:1, 3, 4, 5,
Hebrews 6, 7 (x2), 8, 9, 11, 13, 17, 20, 21, 22, 23, 31 159.78 2 Timothy 3:8, 10; 4:7 3 2
24, 27, 28, 29, 30, 31, 33, 39; 12:2; 13:7 1:13; 2:2
Titus 2 3
1:3, 6; 2:1, 5, 14 (x2), 17, 18 (x3), 20, 22
James 16 108.875 Philemon 5, 6 2 2
(x2), 24, 26; 5:15
Hebrews 4:2; 11:39; 12:2; 13:7 4 7.75
1 Peter 1:5, 7, 9, 21; 5:9 5 336.8
2 Peter 1:1, 5 2 549.5
1 John 5:4 1 2141 ͳͺǤ
Jude 3, 20 2 230.5
Revelation 2:13, 19; 13:10; 14:12 4 2462.75
ɸʄɸʉʎ/eleos in the LXX
Average Per
Book Verse Total
ʉ ʋɿʍʏɿʎ/ho pistis in the Attributed Pauline Literature Chapter
Genesis 19:19; 24:12, 14, 44, 49; 39:21; 40:14 7 0.14
Arising Every %
Book Verse Total Exodus 20:6; 34:7 2 0.05
ʋɿʍʏɿʎ Appears
1:8; 3:3, 25, 26, 30, 31; 4:5, 9, Numbers 11:15; 14:19 2 0.05Ȩ
Romans 11, 14, 16, 19, 20; 5:2; 9:30; 20 2 Deuteronomy 5:10; 7:9, 12; 13:18 4 0.12
10:8, 17; 11:20; 12:6; 14:1
Joshua 2:12 (x2), 14; 11:20 4 0.16Ȩ
1 Corinthians 2:5; 13:2; 15:14, 17; 16:13 5 1.4
Judges 1:24 (x2); 6:17; 8:35 (x2); 21:22 6 0.29
2 Corinthians 1:24; 4:13; 10:15; 13:5 4 1.74
Ruth 1:8; 2:20; 3:10 3 0.75
Ephesians 3:12, 17; 4:13; 6:16 4 2
1 Samuel 15:6; 20:8, 14, 15 4 0.13
Galatians 1:23; 3:14, 23, 25; 6:10 5 4
2:5, 6; 3:8; 7:15; 9:1, 3, 7; 10:2 (x2);
Philippians 1:25, 27; 2:17; 3:9 4 1.25 2 Samuel 12 0.5
15:20; 16:17; 22:51
Colossians 1:4, 23; 2:7, 12 4 1.25 1 Kings 3:6 (x2); 8:23; 20:31 4 0.1Ȩ8Ȩ
Appendix B - Word Statistics: 18. Mercy 158
1 Chronicles 16:34, 41; 17:13; 19:2 (x2) 5 0.17 Jonah 2:9 1 0.25
1:8; 5:13; 6:14, 42; 7:3, 6; 20:21; 24:22; Micah 6:8; 7:18, 20 3 0.43
2 Chronicles 9 0.25
32:32
Habakkuk 3:2 1 0.3Ȩ
Ezra 3:11; 7:28; 9:9 3 0.3
Zechariah 7:9 1 0.07
Nehemiah 1:5; 9:32; 13:14, 22 4 0.31
Job 6:14; 10:12; 37:13 3 0.07
ʣʱʧ/khesed in the Tanakh
5:8; 6:5; 12:6; 16:7; 17:51; 20:8; 22:6;
24:6, 7, 10; 25:3; 30:8, 17, 22; 31:10; Average Per
32:5, 18, 22; 35:6, 8, 11; 39:11, 12; 41:9; Book Verse Total
Chapter
47:10; 50:3; 51:10; 56:4, 11; 58:11, 17,
Psalms 18; 60:8; 61:13; 62:4; 65:20; 68:14, 17; 19:19; 20:13; 21:23; 24:12, 14, 27, 49;
Genesis 11 0.22
(Take off a 76:9; 83:12; 84:8, 11; 85:13; 87:12; 32:11; 39:21; 40:14; 47:29
Chapter to have 88:2, 3, 15, 25, 29, 34, 50; 89:14; 91:3; Exodus 15:13; 20:6; 34:6, 7 4 0.1
the right verse 93:18; 97:3; 99:5; 100:1; 102:4, 11, 17; 124 0.826Ȩ
in Modern 105:1, 7, 45; 106:1, 8, 15, 21, 31, 43; Leviticus 20:17 1 0.03Ȩ7Ȩ
Bibles, i.e. 107:5; 108:16, 21 (x2), 26; 113:9; 116:2;
Numbers 14:18, 19 2 0.05Ȩ
117:1 = 116:1) 117:1, 2, 3, 4, 29; 118:41, 64, 76, 88,
124, 149, 159; 129:7; 135:1, 2, 3, 4, 5, 6, Deuteronomy 5:10; 7:9, 7:12 3 0.09
7, 8, 9, 10, 11, 12, 13, 14, 15, 16 (x2), 17,
18, 19, 20, 21, 22, 23, 24, 25, 26 (x2); Joshua 2:12 (x2), 14 3 0.125
137:2, 8; 140:5; 142:8, 12; 143:2; 146:11
Judges 1:24; 8:35 2 0.095
Proverbs 3:16; 14:22 (x2) 3 0.097
Ruth 1:8; 2:20; 3:10 3 0.75
16:5; 45:8; 47:6; 49:10; 54:7, 8, 10 (x2);
Isaiah 14 0.2Ȩ1Ȩ 1 Samuel 15:6; 20:8, 14, 5 4 0.13
56:1; 60:10; 63:7 (x2), 15; 64:3
2:5, 6; 3:8; 7:15; 9:1, 3, 7; 10:2(x2);
2:2; 9:23; 16:13; 39:18; 40:11; 43:7; 2 Samuel 13 0.5416Ȩ
Jeremiah 10 0.19 15:20; 16:17; 22:26, 51
44:20; 45:26; 49:2, 12
1 Kings 2:7; 3:6(x2); 4:10; 8:23; 20:31 6 0.2Ȩ7Ȩ
Lamentations 3:32 1 0.25
1 Chronicles 3:20 (x2); 16:34, 41; 17:13; 19:2(x2) 7 0.24
Ezekiel 18:19, 21 2 0.0416Ȩ
1:8; 5:13; 6:14, 42; 7:3, 6; 20:21; 24:22;
Daniel 1:9; 9:3, 4 (x2), 9, 18, 20 7 0.583Ȩ 2 Chronicles 10 0.2Ȩ7Ȩ
32:32; 35:26
Hosea 2:21; 4:1; 6:4, 6; 12:7 5 0.36
Ezra 3:11; 7:28; 9:9 3 0.3
Appendix B - Word Statistics: 18. Mercy 159
Nehemiah 1:5; 9:17; 9:32; 13:14; 13:22 5 0.39 Zechariah 7:9 1 0.07
Esther 2:9; 2:17 2 0.2
Job 6:14; 10:12; 37:13 3 0.07 Where ɸʄɸʉʎ/eleos translates ʣʱʧ/khesed in the Tanakh
5:8; 6:5; 13:6; 17:7; 18:26, 51; 21:8;
23:6; 25:6, 7; 25:10; 26:3; 31:8, 17, 22; Book Verse Total
32:10; 33:5, 18, 22; 36:6, 8, 11; 40:11, 19:19; 24:12, 14, 49; 39:21; 40:14
Genesis 6
12; 42:9; 44:27; 48:10; 51:3; 52:3, 10;
57:4, 11; 59:11, 17, 18; 61:8; 62:13; Exodus 20:6; 34:7 2
63:4; 66:20; 69:14, 17; 77:9; 85:8, 11;
86:5, 13, 15; 88:12; 89:2, 3, 15, 25, 29, Numbers 14:19 1
34, 50; 90:14; 92:3; 94:18; 98:3; 100:5; Deuteronomy 5:10; 7:9; 7:12 3
Psalms 128 0.853Ȩ
101:1; 103:4, 8, 11, 17; 106:1, 7, 45;
107:1, 8, 15, 21, 31, 43; 108:5; 109:12, Joshua 2:12 (x2), 14 3
16, 21, 26; 115:1; 117:2; 118:1, 2, 3, 4,
Judges 1:24; 8:35 2
29; 119:41, 64, 76, 88, 124, 149, 159;
130:7; 136:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, Ruth 1:8; 2:20; 3:10 3
12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22,
23, 24, 25, 26; 138:2, 8; 141:5; 143:8, 1 Samuel 15:6; 20:8, 14, 15 4
12; 144:2; 145:8; 147:11; 2:5, 6; 3:8; 7:15; 9:1, 3, 7; 10:2 (x2); 15:20; 16:17;
2 Samuel 12
3:3; 11:17; 14:22, 34; 16:6; 19:22; 20:6, 22:51
Proverbs 12 0.387
28(x2); 21:21; 25:10; 31:26
1 Kings 2:7; 3:6 (x2); 8:23; 20:31 5
16:5; 40:6; 54:8; 54:10; 55:3; 57:1; 63:7
Isaiah 8 0. 1Ȩ2Ȩ 1 Chronicles 16:34, 41; 17:13; 19:2 (x2) 5
(x2)
2 Chronicles 1:8; 5:13; 6:14, 42; 7:3, 6; 20:21; 24:22; 32:32 9
Jeremiah 2:2; 9:23; 16:5; 31:3; 32:18; 33:11 6 0.115
3:22 (x2) 3:32 Ezra 3:11; 7:28; 9:9 3
Lamentations 3 0.6
1:9; 9:4 Nehemiah 1:5; 9:32; 13:14, 22 4
Daniel 2 0.16Ȩ
2:21; 4:1; 6:4, 6; 10:12; 12:7 Job 6:14; 10:12; 37:13 3
Hosea 6 0.43
Joel 2:13 1 0.3Ȩ
Jonah 2:9; 4:2 2 0.6Ȩ
Micah 6:8; 7:18; 7:20 3 0.43
Appendix B - Word Statistics: 18 & 19. Mercy & The Declared Upright Word Group 160
5:8; 6:5; 13:6; 17:7; 18:51; 21:8; 23:6; 25:6, 7, ͳͻǤ

10; 26:3; 31:8, 17, 22; 32:10; 33:5, 18, 22; 36:6,
8, 11; 40:11, 12; 42:9; 48:10; 51:3; 52:10; 57:4,
11; 59:11, 17, 18; 61:8; 62:13; 63:4; 66:20; 69:14,
ɷɿʃɲɿʉʎ/dikaios in the Attributed Pauline Literature
17; 77:9; 85:8, 11; 86:13; 88:12; 89:2, 3, 15, 25,
29, 34, 50; 90:14; 92:3; 94:18; 98:3; 100:5; 101:1; Book Arising Every
Psalms 119 Verse Total
103:4, 11, 17; 106:1, 7, 45; 107:1, 8, 15, 21, 31, % Words
43; 108:5; 109:16, 21, 26; 117:2; 118:1, 2, 3, 4, Romans 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12 7 1015.86
29; 119:41, 64, 76, 88, 124, 149, 159; 130:7;
136:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, Ephesians 6:1 1 2422
16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; 138:2, 8;
141:5; 143:8, 12; 144:2; 147:11
Philippians 1:7; 4:8 2 814.5
Proverbs 3:3; 14:22 2
Isaiah 16:5; 54:8, 10; 63:7 (x2) 5
2 Thess. 1:5, 6 2 411.5
Jeremiah 2:2; 9:23; 32:18; 33:11 4
1 Timothy 1:9 1 1591
Lamentations 3:22 1
2 Timothy 4:8 1 1238
Daniel 1:9; 9:4 2
Titus 1:8 1 659
Hosea 2:21; 4:1; 6:4, 6; 12:7 5
Hebrews 10:38; 11:4; 12:23 3 1651
Jonah 2:9 1
Micah 6:8; 7:18, 20 3
ɷɿʃɲɿʉʘ/dikaioo in the Attributed Pauline Literature
Zechariah 7:9 1
Book Arising Every
Verse Total
% Words
2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1,
Romans 15 474.06Ȩ
9; 6:7; 8:30 (x2), 33
1 Corinthians 4:4; 6:11 2 3415
Galatians 2:16 (x3), 17; 3:8, 11, 24; 5:4 8 271.125
1 Timothy 3:16 1 1238
Titus 3:7 1 659
Appendix B - Word Statistics: 19. The Declared Upright Word Group 161
ɷɿʃɲɿʉʍʐʆɻ/dikaiosune in the Attributed Pauline Literature
Book Arising Every

Verse Total
% Words
1:17; 3:5, 21, 22, 25, 26; 4:3, 5, 6, 9, 11
(x2), 13, 22; 5:17, 21; 6:13, 16, 18, 19,
Romans 34 209.15
20; 8:10; 9:30 (x3), 31; 10:3 (x3), 4, 5, 6,
10; 14:17
2 Corinthians 3:9; 5:21; 6:7, 14; 9:9, 10; 11:15 7 975.71
Ephesians 4:24; 5:9; 6:14 3 807.3Ȩ
Galatians 2:21; 3:6, 21; 5:5 4 542.25
Philippians 1:11; 3:6, 9 (x2) 4 407.25
1 Timothy 6:11 1 1591
2 Timothy 2:22; 3:16; 4:8 3 412.6Ȩ
Titus 3:5 1 659
Hebrews 1:9; 5:13; 7:2; 11:7, 33; 12:11 6 825.5
Appendix C - Tables For Data Contained In Pages 3-6 162
ǣ Letter Contains A Postscript Letter Contains A Postscript

Yes No Yes No
͵-6 Undisputed Undisputed
Romans X Philippians X
Letter Times Sha’uwl/Paul’s Name Mentioned 1 Corinthians X 1 Thess. X
0 1 2 3 4 5 6 7 8 2 Corinthians X Philemon X
Galatians X
Undisputed
Romans X Disputed Disputed
1 Corinthians X Ephesians X 2 Timothy X
2 Corinthians X Colossians X Titus X
Galatians X 2 Thess. X Hebrews X
Philippians X 1 Timothy X
1 Thessalonians X
Philemon X
Letter Contains A Greeting Letter Contains A Greeting
Disputed Yes No Yes No
Ephesians X
Colossians X
Undisputed Undisputed
2 Thessalonians X Romans X Philippians X
1 Timothy X 1 Corinthians X 1 Thess. X
2 Timothy X 2 Corinthians X Philemon X
Titus X Galatians X
Hebrews X Disputed Disputed

Ephesians X 2 Timothy X
Colossians X Titus X
2 Thess. X Hebrews X
1 Timothy X

A. Rahlfs - Septuaginta
A. T. Lincoln - Ephesians, ‘World Biblical Commentary’ Volume 42
B. Metzger - A Textual Commentary on the Greek New Testament
C. Leslie Mitton - The Epistle to the Ephesians: Its Authorship, Origin and
Purpose
C. Winn - http://questioningpaul.com
D. N. Freedman - The Anchor Bible Dictionary, Vol. 2
- The Anchor Bible Dictionary, Vol. 3
E. Best - A Critical and Exegetical Commentary on Ephesians
E. Burton - A Critical And Exegetical Commentary On The Epistle To
The Galatians
E. Tov - The Parallel Aligned Hebrew-Aramaic and Greek Texts of
Jewish Scripture
F. Blass, A. - A Greek Grammar of the New Testament and Other Early
Debrunner, & R. W Christian Literature
Funk
F. F. Bruce - The New International Greek New Testament Commentary:
Galatians
G. Kittel & G. - The Theological Dictionary of the New Testament, Vol. 1
Friedrich
- The Theological Dictionary of the New Testament, Vol. 4
Hugh G. Evelyn- - The Theogony of Hesiod
White
J. A. Beet - Beet’s Commentary: Galatians
J. B. Lightfoot - Saint Paul’s Epistle to the Galatians
J. J. Jackson - The Iliad in Greek
J. MacArthur - 1 Peter: The MacArthur New Testament Commentary
K. Penner - The Old Testament Greek Pseudepigrapha
New American - Additions to Esther

Standard Bible
P. W. Comfort - Cornerstone Biblical Commentary, Vol. 14: Romans and
Galatians
P. W. Comfort & D. - Text of the Earliest New Testament Greek Manuscripts
Barret
R. H. Charles - The Apocrypha of the Old Testament
- The Pseudepigrapha of the Old Testament Vol. 2
R. Morgenthaler - Statistik des neutestamenliche Wortschatzes, 4th ed
R. N. Longenecker - Word Biblical Commentary, Volume 41: Galatians

J. Strong - The Exhaustive Concordance of the Bible: King James
Version
H. Mifflin - The American Heritage® Dictionary
T. D. Lea & H. P. - 1, 2 Timothy & Titus: New American Commentary Series
Griffin Jr
The Holy Bible - English Standard Version
W. Hendriksen - Baker New Testament Commentary: Galatians
W.G. Kummel - Introduction to the New Testament
Woodside Bible - The Enhanced Strong’s Lexicon
Fellowship
Websites - http://en.wikipedia.org/wiki/Occam's_razor
http://en.wikipedia.org/wiki/Sirach#Author
http://en.wikipedia.org/wiki/Wisdom_of_Solomon#
Date_and_authorship
http://www.esv.org/about/intro
http://www.experiencefestival.com/a/
Authorship_of_the_Pauline_epistles/id/1923235
http://www.theoi.com/Ouranios/KharisAglaia.html
Index of Direct Tanakh, Greek Septuagint,
and N.T. Quotes 165
ǡ
ǡ
N.T.Quotes
GREEK SEPTUAGINT
Genesis Psalms
6:8 100 38:13 83
13:15 88
15:6 47 Proverbs
19:9 102 7:5 102
23:4 83 10:32 102
43:14 102 11:16 103
11:27 102
Leviticus 25:10 101
18:5 48 26:11 101
19:18 48 30:7 101
TANAKH 31:30 103
Numbers
Genesis Proverbs 11:15 102 Wisdom of
2:24 47 11:16 103 Solomon
13:15 90 15:17 101 Deuteronomy 3:9 104-105
15:6 47 22:11 103 28:25 85
19:9 97 26:11 101 30:4 85 Sirach
21:12 47 30:7 101 3:18 105
43:14 102 31:30 103 Judges 3:31 105
17:3 59 4:21 101
Leviticus Song of Solomon 46:1 81
18:5 48 1:11 44 Nehemiah 47:22 82
19:18 48, 50 1:9 85
19:28 44 Esther Psalms of
2:9 102 Esther Solomon
Numbers 5:2 102, 103 2:9 102 8:28 85
11:15 102 6:3 102 5:2 102, 103
6:3 102 Isaiah
Deuteronomy Jeremiah 49:6 85
25:4 46 31:2 103 Esther E
8:21 81 Jeremiah
Psalms Daniel 15:7 85
7:5 102 1:9 102 Judith 38:2 103
10:32 102 5:19 85 41:17 85
11:16 103 Nahum
11:27 102 3:4 103 2 Maccabees Ezekiel
12:2 102 1:27 85 45:4 59
18:22 102 Habakkuk 11:30 27
39:13 83 2:4 50, 51
and N.T. Quotes 166
15:1-2 27 6:1-11 70
Daniel 15:4 28 6:2 51
1:9 102 15:6 28 6:4 52
12:2 85 15:6-11 28 6:14 51
15:28 43 6:15 51
Amos 16:6 18 6:19 52
2:11 59 17:29 44 7:7 51
18 25 7:12 41
Nahum 18:1-3 7 7:13 51
3:4 103 18:7 26 7:16 41
18:8 58 7:22 41
Habakkuk 18:22 27 8:4 52
2:4 50 18:23 18 8:5 52
19 6 8:10 52
Jubilees 20:1-2 7 8:12 52
1:29 82 20:2-3 6 8:13 52
20:23 72 8:15 52
24:24 26 8:38-39 41-42
PSEUDEPIGRAPHA 27:10 43 9:3 52
28:30 7 9:5 52
Assumption of Testament of 9:7 90
Moses Asher Romans 9:8 90
4:2 82 7:2 85 1:1 3 9:14 51, 52
1:3 90 9:29 90
1:4 52 9:30 51
NEW TESTAMENT/ 1:7 36, 56 9:32 51
N.T. 1:17 50, 51 10:2 52
1:24-27 50 10:5 48
8:33 90 1:31-32 50 10:6 51
Matthew 8:37 90 1:32 52 11:1 51, 90
11:30 43 9:22 39 2:5-11 54 11:2 52
12:33 42 18:34 8 2:11 52 11:11 51
12:39 76 2:12 51 12:1-2 76
13:31-32 89 Acts 2:16 54 12:19 52
21:33-24 42 7:10 72 2:23 51 13:9 48, 49
23:4 43 7:11 72 2:24 51 14:10-12 54
24:3 54 9 23, 24 3:4 51 14:11 52
24:27 54 9:19b-26a 22 3:5 51 14:23 51
24:37 54 9:26 24 3:6 51, 54 15:15 51, 52
24:39 54 9:32 23 3:20 51 15:16 51
10:1-11:18 28 3:22 51 15:28 42
Mark 11:3 28 3:25 52 15:30 52
4:31 89 11:19 72 3:26 51 15:33b 51
11:25 11 3:27 51 16:25 51
Luke 11:27-30 25 3:30 51, 52
11:29 76 11:28-30 26 3:31 51, 52 1 Corinthians
11:46 43 12:25 25, 26 4:3 47 1:1 6
13:1-14:28 29 4:13 51, 90 1:2 56
John 14:22 72 4:16 51, 90 1:3 36
7:42 90 15 27, 28 5:1 51 1:7 54
and N.T. Quotes 167
1:8 54 1:16b-17 22, 23 1:6 54 19 4, 5

1:14 58 1:18-19 23 1:10 54
3:13 54 1:21-22 24 3:20 54 Hebrews
4:5 54 1:23 97 4:5 54 1:11 90
5:5 54 2:1 25, 27 2:16 90
11:26 54 2:2 27 Colossians 5:3 38
11:31-32 54 2:2b 26 1:2 56 5:12 41, 97
15:3 22, 37, 39 2:3 27, 40 2:8 41, 98 9:28 54
15:4-7 23 2:7 40 2:20 41, 98 10:26 38
15:11 23 2:11-12 28 3:4 54 10:29-31 54
15:23 54 3:2 40 3:6 54 11:13 82-83
15:37-38 89 3:5 40 4:16b 86 11:16 83
15:38 89 3:6 47 4:18 91 11:18 90
16:1 21 3:11 50 13:10 64
16:21 4, 91 3:12 48 1 Thessalonians 13:23 2
16:21-24 4 3:13 40 1:1 6
16:22 39, 40 3:16 87, 88, 90 1:10 54 James
4:3 41, 98 42 1:1 86
1:1c 56 4:6 60 3:13 54 1 Peter
1:2 36 4:9 41, 98 4:14-17 54 1:1 80, 83, 84
1:12 57 4:12-14 29 5:1-4 54 2:9a 86
4:14 54 4:13 29 5:23 54 2:11 82, 83
4:17 42 4:14 30 3:18 38
5:9-10 54 5:2 3 2 Thessalonians
5:10 54 5:4a 41 1:2 36 2 Peter
6:5 45 5:4b 41 1:5-6 54 1:1-3 79
8:1 21 5:14 48, 49 1:7 54 3:1 79
8:2 57 5:19 42 1:8 54 3:10 41, 98
9:11 57 5:22a 42 1:9-10 54 3:12 41, 98
9:13 57 5:22b-23 42 2:1-2 91, 92 3:14 87
10-13 22 5:26 42 2:1 54 3:15-16 78, 79,
11:2 90 6:2 42 2:3 54 86, 87
11:3 57 6:5 43 2:8 54 3:15 87
11:23 45 6:7 43 3:17 91
6:11-18 4 1 John
Galatians 6:11 4, 91 1 Timothy 2:2 38
1:1 3 6:12 40 6:13-16 54 3:9 90
1:2 22 6:16 44 4:10 38
1:2b 21 6:17 44 2 Timothy
1:3 37 1:7 62 Revelation
1:3b 36 Ephesians 2:8 90 2:24 43
1:3-4 39 1:2 36 4:1-2 54 12:17 90
1:4 39, 68 5:16 76 4:8 54 13:16 44
1:4a 37 6:23 36 13:17 44
1:4b 39, 75 Titus 14:9 44
1:8 39 Philippians 2:13 54 14:11 44
1:9 97 1:1 3 16:2 44
1:11 97 1:1b 56 Philemon 19:20 44
1:16 97 2:15-16 54 3 36 20:4 44

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Galatians: A look at its Historical Reliability 0

The Great Galatians

Galatians: A look at its Historical Reliability 10

Answering Final Objections 75

Final Conclusion 111

Appendix B - Word Statistics: 1. The Set-Apart Word Group 135

2. The Spirit 139

4. The Deliverance Word Group 141

9: Intellectual Errancy 144

10. Evil 145

11. The Diaspora 146

12. Seed 146

13. On The Contrary 149

15. The Declare Good News Word Group 153

16. Elements 154

17. The Trust Word Group 154

18. Mercy 157

19. The Declared Upright Word Group 160

Bibliography of Works Cited 163

As I stated at the beginning, the authorship question is barely brought up

If interested, read on, and come to your own conclusion.

There are fourteen letters/epistles/books in the Renewed Covenant Writings

The general scholarly consensus of these seven letters to be genuine letters of

The final six letters - Colossians, Ephesians, 2 Thessalonians, 1 & 2 Timothy

1. Paul is specifically mentioned by name

2. Paul writes his own ‘superscription’ at the end of

If we were to check the undisputed letters, we find a few peculiar things. In

Of the disputed letters however, Colossians and 2 Thessalonians contain the

3. Paul writes personal greetings to members of the

4. Paul mentions the names of those together with him

5. The letter in question is historically reliable in the

Without a doubt, the date of Galatians is one of the most

6. Pauline words, phrases and theology are employed

My personal opinion is to agree with the points above with regards to

After this synopsis, something important to our discussion must be noted:

...the information contained in Galatians and Acts

If Galatians is not by Paul, no NT letter is by him,

If we take the North Galatian theory, Acts therefore contains an “incomplete

Unfortunately, we don’t have any way of knowing whether “fourteen years” is

According to Acts 11:28-30, the reason Paul and Barnabas went up to

Now the sentence “You did me no wrong” is historically accurate, as there is

Nevertheless, if we took the Southern Galatian view, incorporating the

We have looked at everything that could give us something to go on to

Next we take on an investigative analysis of the usage of words in Galatians.

1. Ephesians contains thirty-five unique words not found elsewhere in

The amount of comments dedicated to this shouldn’t leave us in any doubt

The thirty-three words unique to Galatians are as follows:

Greek Word Meaning Verse Location(s)

ɿʍʏʉʌɸʘ to gain knowledge of 1:18

ʃɲʏɲʍʃʉʋɸʘ to spy on 2:4

ɸɿʃʘ to yield 2:5

to act hypocritically with

ʉʌɽʉʋʉɷɸʘ to act uprightly 2:14

ɸɽʆɿʃʘʎ like a Gentile 2:14

ɿʉʐɷɲɿɺʘ to adopt Jewish customs 2:14

ȳɲʄɲʏɻʎ Galatians 3:1

ɸʋɿʃɲʏɲʌɲʏʉʎ to be under a curse 3:10; 3:13

ɸʋɿɷɿɲʏɲʍʍʉʅɲɿ to add in addition 3:15

ʋʌʉʃʐʌʉʘ to establish previously 3:17