The Hebraic New Testament (Part 5)

Have you ever noticed phrases in the New Testament similar to "began to say" or "began to rebuke" or "began to teach?"  Do those phrases sound redundant to you?  It is a common pattern in Matthew, Mark and Luke and it also occurs in Acts.  If you have read any other posts I have written on the Hebraic New Testament, you will recognize that these are the books that are especially Hebraic in their language.

Following is a graph of occurrences of this "began to ... verb" pattern in the Greek New Testament.

Here is an example in context.  Notice how this pattern is invisible in some of the more recent translations (paraphrases).  The translators apparently felt that it was awkward English and chose to remove it— the Hebraisms are probably the first things to go in the paraphrases.

Matt 16:22 Then Peter took him, and began to rebuke (ηρξατο επιτιμαν – erxato epitiman) him, saying, Be it far from thee, Lord: this shall not be unto thee. 

• The Message – Peter took him in hand, protesting, "Impossible, Master! That can never be!"
• CEV – Peter took Jesus aside and told him to stop talking like that. He said, "God would never let this happen to you, Lord!"
• NCV – Peter took Jesus aside and told him not to talk like that. He said, "God save you from those things, Lord! Those things will never happen to you!"
• God's Word Translation – Peter took him aside and objected to this. He said, "Heaven forbid, Lord! This must never happen to you!"
• Bible in Basic English – And Peter, protesting, said to him, Be it far from you, Lord; it is impossible that this will come about. 

These Hebraic New Testament posts are intended to illustrate the Hebraic character of the New Testament.  I have read about some of these patterns, but only after I have actually gone and looked for them myself and documented them do I really start to notice them.  Once I recognize them I start to see them everywhere.

Although I find languages to be interesting in themselves, my purpose for looking at this topic is primarily as a tool for looking at the New Testament through the lens of the Old Testament.  Once we see the Hebraic character of the New Testament, we are motivated to look to the Old Testament for texts that help us better understand the New Testament.

I have not discovered any site on the Internet that documents and illustrates these Hebraic patterns.  It is my hope that these posts will be useful to those who are interested in this topic.

(All texts that follow are from the King James Version.)


Some New Testament Texts Containing The "Began To" Pattern


Matt 4:17 From that time Jesus began to preach (ηρξατο ο Ιησους κηρυσσειν – erxato o Iesous keryssein), and to say, Repent: for the kingdom of heaven is at hand.

Matt 11:7 And as they departed, Jesus began to say (ηρξατο ο Ιησους λεγειν  – erxato o Iesous legein) unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

Matt 12:1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck (ηρξαντο τιλλειν – erxanto tillein) the ears of corn, and to eat.

Matt 26:37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful (ηρξατο λυπεισθαι – erxato lypeisthai) and very heavy.

Mark 1:45 But he went out, and began to publish (ηρξατο κηρυσσειν – erxato keryssein) it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

Mark 5:17 And they began to pray (ηρξαντο παρακαλειν – erxanto parakalein) him to depart out of their coasts.

Mark 6:7 And he called unto him the twelve, and began to send them forth (ηρξατο αυτους αποστελλειν – erxato autous apostellein) by two and two; and gave them power over unclean spirits;

Mark 6:34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach (ηρξατο διδασκειν – erxato didaskein) them many things.

Mark 8:11 And the Pharisees came forth, and began to question (ηρξαντο συζητειν – erxanto syzetein) with him, seeking of him a sign from heaven, tempting him.

Mark 10:32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell (ηρξατο αυτοις λεγειν – erxato autois legein) them what things should happen unto him,

Mark 10:47 And when he heard that it was Jesus of Nazareth, he began to cry out (ηρξατο κραζειν – erxato krazein), and say, Jesus, thou Son of David, have mercy on me.

Mark 11:15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out  (ηρξατο εκβαλλειν – erxato ekballein) them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

Mark 14:65 And some began to spit (ηρξαντο τινες εμπτυειν – erxanto tines emptyein) on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

Mark 14:71 But he began to curse (ηρξατο αναθεματιζειν – erxato anathematizein) and to swear, saying, I know not this man of whom ye speak.

Mark 15:8 And the multitude crying aloud began to desire (ηρξατο αιτεισθαι – erxato aiteisthai) him to do as he had ever done unto them.

Mark 15:18 And began to salute (ηρξαντο ασπαζεσθαι – erxanto aspazesthai) him, Hail, King of the Jews!

Luke 5:21 And the scribes and the Pharisees began to reason (ηρξαντο διαλογιζεσθαι – erxanto dialogizesthai), saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?

Luke 7:38 And stood at his feet behind him weeping, and began to wash (ηρξατο βρεχειν – erxato brechein) his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

Luke 9:12 And when the day began to wear away (ηρξατο κλινειν – erxato klinein), then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.

Luke 12:45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat (αρξηται τυπτειν – arxetai typtein) the menservants and maidens, and to eat and drink, and to be drunken;

Luke 13:25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without (αρξησθε εξω εσταναι – arxesthe exo estanai), and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Luke 14:29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock (αρξωνται εμπαιζειν – arxontai empaizein) him,

Luke 15:14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want (ηρξατο υστερεισθαι – erxato ystereisthai).

Luke 23:2 And they began to accuse (ηρξαντο δε κατηγορειν – erxanto de kategorein) him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

John 13:5 After that he poureth water into a bason, and began to wash (ηρξατο νιπτειν – erxato niptein) the disciples’ feet, and to wipe them with the towel wherewith he was girded.


Examples of The "Began To" Pattern in the Septuagint and Hebrew Text


Deut 3:24 O Lord GOD, thou hast begun to shew (ηρξω δειξαι – erxo deixai / החלות להראות – hachilota l'har'ot) thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might?

Josh 3:7 And the LORD said to Joshua, “This day I will begin to exalt (αρχομαι υψωσαι – archomai ypsosai / אחל גדלך – achel gadelkha) you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you.

Judg 13:5 For behold, you shall conceive and bear a son. And no razor shall come upon his head, for the child shall be a Nazirite to God from the womb; and he shall begin to deliver (αρξεται σωζειν – arxetai sozein / יחל להושׁיע – yahel l'hoshi'a) Israel out of the hand of the Philistines.”

Judg 20:39 whereupon the men of Israel would turn in battle. Now Benjamin had begun to strike (ηρκται του τυπτειν – erktai tou typtein / החל להכות – hechel l'hakot) and kill about thirty of the men of Israel. For they said, “Surely they are defeated before us, as in the first battle.”

Jer 25:29 For behold, I begin to bring (αρχομαι κακωσαι – archomai kakosai / מחל להרע – mechel l'hara) calamity on the city which is called by My name, and should you be utterly unpunished? You shall not be unpunished, for I will call for a sword on all the inhabitants of the earth,” says the LORD of hosts.’


List of Some New Testament Texts with the "Began To" Pattern


Matt 4:17; 11:7, 20; 12:1; 14:30; 16:21–22; 18:24; 24:49; 26:22, 37, 74; Mark 1:45; 4:1; 5:17, 20; 6:2, 7, 34; 8:11, 31–32; 10:28, 32, 41, 47; 11:15; 12:1; 13:5; 14:19, 33, 65, 69, 71; 15:8, 18; Luke 3:8; 4:21; 5:21; 7:15, 24, 38, 49; 9:12; 11:29; 12:1, 45; 13:25–26; 14:18, 29–30; 15:14, 24; 19:45; 21:28; 22:23; 23:2, 30; John 13:5; Acts 1:1; 2:4; 11:15; 18:26; 24:2; 27:35; 2 Cor 3:1


List of Some Old Testament Texts with the "Began To" Pattern


Gen 4:26; 6:1; 10:8; 11:6; Lev 21:9; Num 25:1; Deut 2:25, 31; 3:24; 16:9; Josh 3:7; Judg 10:18; 13:5, 25; 16:19; 20:31, 39–40; 1 Sam 14:35; 22:15; 2 Kgs 10:32; 15:37; Jer 25:29; Ezek 20:21; Jonah 3:4; Mal 1:12; Esth 6:13; 9:23; Ezra 3:6; Neh 4:7; 1 Chr 1:10; 27:24; 2 Chr 3:1–2; 31:7, 10; 34:3

Our Father...

Jesus often referred to God as "father."   He began His model prayer with "Our Father which art in Heaven" (Matt 6:9 KJV)— Πατερ ημων ο εν τοις ουρανοιςn — Pater emon o en tois ouranois.  His use of the word father in reference to God is so frequent in comparison to Old Testament usage that we might get the impression that it is his own distinctive idiom.  Although it is not a common mode of expression for God in the Old Testament, it does exist.

The phrase our father occurs two times in the Septuagint clearly referring to God:

Isa 63:16 KJV – Doubtless thou art our father (ημων ει πατηρ – emon ei pater / אבינו – avinu), though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father (πατηρ ημων – pater emon / אבינו – avinu), our redeemer; thy name is from everlasting. 

Isa 64:8 KJV – But now, O LORD, thou art our father (πατηρ ημων – pater emon /  אבינו – avinu); we are the clay, and thou our potter; and we all are the work of thy hand. 

The phrase our father apparently is referring to God in the Septuagint translation of 1 Chronicles 29:10; the punctuation suggests it in the Greek edition I am using (Ευλογητος ει, κυριε ο θεος Ισραηλ, ο πατηρ ημων – Eulogetos ei, kyrie o theos Israel, o pater emon) and in the Septuagint translations to English.

1 Chr 29:10 NETS – And Dauid blessed the Lord before the assembly, saying, "Blessed are you, Lord God of Israel, our father (ο πατηρ ημων – o pater emon / אבינו – avinu) from age even unto age."

1 Chr 29:10 Brenton – And king David blessed the Lord before the congregation, saying, Blessed art thou, O Lord God of Israel, our Father (ο πατηρ ημων – o pater emon / אבינו – avinu), from everlasting and to everlasting. 

Translations of 1 Chronicles 29:10 from Hebrew are ambiguous or clearly tilt toward "God of our father Israel" (NIV).

Other Old Testament texts that speak of God as a father include:

Ps 68:5 KJV – A father (אבי – avi) of the fatherless, and a judge of the widows, is God in his holy habitation. 

Ps 89:26 KJV – He shall cry unto me, Thou art my father (אבי – avi), my God, and the rock of my salvation. 

Prov 3:12 KJV – For whom the LORD loveth he correcteth; even as a father (וכאב – ukh'av) the son in whom he delighteth. 

Isa 9:6 KJV – For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father (אביעד – avi'ad), The Prince of Peace. 

Jer 3:19 KJV – But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father (אבי – avi); and shalt not turn away from me. 

Jer 31:9 KJV – They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to (לאב – l'av) Israel, and Ephraim is my firstborn. 

Mal 2:10 KJV – Have we not all one father (אב – av)? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers? 

The apocryphal book Tobit refers to God as a father:

Tob 13:4 Brenton Septuagint – There declare his greatness, and extol him before all the living: for he is our Lord, and he is the God our Father (πατηρ ημων – pater emon) for ever. 

I especially like the text in Psalm 89.  (I have encountered this Psalm several times recently in other studies.  The word emunah (אמונה – faithfulness) occurs seven times in it— Ps 89:1–2, 5, 8, 24, 33, 49.)

Palms 89:26
He shall cry unto me,
Thou art my father, my God,
and the rock of my salvation. 

Jesus Christ was a Deacon

The Greek word diakonos means "one who executes the commands of another, esp. of a master, a servant, attendant, minister." 

I have substituted an alternate translation for diakonon in Romans 15:8.

Rom 15:8 NKJV – Now I say that Jesus Christ has become a deacon (διακονον – diakonon – servant) to the circumcision for the truth of God, to confirm the promises made to the fathers,....

The substitution seems inappropriate but at the same time appropriate.  I will come back to that point.

The KJV translates diakonos as minister 20 times, servant 8 times, and deacon 3 times.  When I look over the texts, I wonder: why did the translators need three different words?  I think the word servant would have been appropriate for all instances.

The Oxford American Dictionary definitions for minister and deacon follow:

minister
noun
1 (also minister of religion) a member of the clergy, esp. in Protestant churches.
• (also minister general) the superior of some religious orders.
2 (in certain countries) a head of a government department : Britain's defense minister.
• a diplomatic agent, usually ranking below an ambassador, representing a state or sovereign in a foreign country.

deacon
noun
(in Catholic, Anglican, and Orthodox churches) an ordained minister of an order ranking below that of priest.
• (in some Protestant churches) a lay officer appointed to assist a minister, esp. in secular affairs.

Wikipedia has a long article about the "office" of the deacon:

The diaconate is one of the major orders in the Catholic, Anglican, Eastern Orthodox, and Oriental Orthodox churches. The other major orders are those of bishop and presbyter/priest.

We humans seem to have a way of taking words from the Bible and twisting them to mean something other than what they were intended to mean.  A servant is a "person who performs duties for others."  It is clearly someone of lower social status who does work that is considered menial.  It is a role without prestige.  When we use words in our Bible translations that no longer have their intended meaning, we lose the point that was intended.  When Jesus washed the disciples feet he was being a servant— not a minister or deacon as we now use (or abuse) the words.

The picture of an Orthodox Deacon below is from the Wikipedia article.   It isn't my intention to pick on any religious group— I think we all suffer from a similar condition.  We simply don't want to be servants in the sense that Jesus intended.

Following are some example verses that use the word diakonos.  Notice how many of the early examples use the word in the original sense— as a servant to someone of superior rank.  Somehow, the later examples describing the work of the believers have transformed the servants into "ministers" or "deacons."  These words once meant a servant, but they no longer carry the right sense of lowliness.  When Jesus said servant he meant a lowly worker of menial tasks— not an office or an order or a leadership role.

Jesus is our example.  He served us.   He was a deacon in the true sense of the word.

Esth 1:10 Brenton Septuagint – Now on the seventh day the king, being merry, told Aman, and Bazan, and Tharrha, and Barazi, and Zatholtha, and Abataza, and Tharaba, the seven chamberlains, servants (διακονοις – diakonois) of king Artaxerxes, ...

Esth 2:2 Brenton Septuagint – Then the servants (διακονοι – diakonoi) of the king said, Let there be sought for the king chaste and beautiful young virgins. 

Matt 20:26 NET – It must not be this way among you! Instead whoever wants to be great among you must be your servant (διακονος – diakonos), 27 and whoever wants to be first among you must be your slave (δουλος – doulos)–

Matt 22:13 NET – Then the king said to his attendants (διακονοις – diakonois), ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Matt 23:11 NET – The greatest among you will be your servant (διακονος – diakonos). 12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Mark 9:35 NET – After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant (διακονος – diakonos) of all.”

Mark 10:43 NET – But it is not this way among you. Instead whoever wants to be great among you must be your servant (diakonos – diakonos), 44 and whoever wants to be first among you must be the slave (δουλος – doulos) of all.

John 2:5 NET – His mother told the servants (διακονοις – diakonois), “Whatever he tells you, do it.”

John 2:9 NET – When the head steward tasted the water that had been turned to wine, not knowing where it came from (though the servants (διακονοι – diakonoi) who had drawn the water knew), he called the bridegroom

John 12:26 NET – If anyone wants to serve (διακονη – diakone) me, he must follow me, and where I am, my servant (διακονος – diakonos) will be too. If anyone serves (διακονη – diakone) me, the Father will honor him.

Was Phoebe a deacon (or a deaconess) or a minister or simply someone who served her fellow believers.

Rom 16:1 NET – Now I commend to you our sister Phoebe, who is a servant (διακονον – diakonon) of the church in Cenchrea,

1 Cor 3:5 NET – What is Apollos, really? Or what is Paul? Servants (διακονοι – diakonoi) through whom you came to believe, and each of us in the ministry the Lord gave us.  /  NKJV: ministers

Eph 3:7 NET – I became a servant (διακονος – diakonos) of this gospel according to the gift of God’s grace that was given to me by the exercise of his power.  /  NKJV: minister

Eph 6:21 NET – Tychicus, my dear brother and faithful servant (διακονος – diakonos) in the Lord, will make everything known to you, so that you too may know about my circumstances, how I am doing.  /  NKJV: minister

Phil 1:1 NET – From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons (διακονοις – diakonois).

Col 1:7 NET – You learned the gospel from Epaphras, our dear fellow slave–a faithful minister (διακονος – diakonos) of Christ on our behalf–

Col 1:23 NET – if indeed you remain in the faith, established and firm, without shifting from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant (διακονος – diakonos).  /  NKJV: minister

Col 1:25 NET – I became a servant (διακονος – diakonos) of the church according to the stewardship from God—given to me for you—in order to complete the word of God,  / NKJV: minister

Col 4:7 Tychicus, a dear brother, faithful minister (διακονος – diakonos), and fellow slave in the Lord, will tell you all the news about me.

1 Thess 3:2 NET – We sent Timothy, our brother and fellow worker (διακονον – diakonon) for God in the gospel of Christ, to strengthen you and encourage you about your faith,  / NKJV: minister

1 Tim 3:8 NET – Deacons (διακονους – diakonous) likewise must be dignified, not two-faced, not given to excessive drinking, not greedy for gain,

1 Tim 3:12 NET – Deacons (διακονοι – diakonoi) must be husbands of one wife and good managers of their children and their own households.

1 Tim 4:6 NET – By pointing out such things to the brothers and sisters, you will be a good servant (διακονος – diakonos) of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed.

I Was a Foreigner and You Included Me

When Jesus said "I was a stranger and you took Me in," did he mean "I was someone you don't know," or was it more then that?

Matt 25:34-36 NKJV – Then the King will say to those on His right hand, “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: 35 for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; 36 I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.”

The Oxford American Dictionary (on the Apple Macintosh) defines "stranger" this way:

stranger
noun
a person whom one does not know or with whom one is not familiar : don't talk to strangers | | she remained a stranger to him.
• a person who does not know, or is not known in, a particular place or community : I'm a stranger in these parts | | he must have been a stranger to the village.

Is that the Biblical meaning?  What is the Greek word and how is it used in other contexts?

• Greek: ξενος ημην, και συνηγαγετε με
• Greek transliteration: xenos emen, kai synegagete me
• NIV: I was a stranger and you invited me in
• NLT: I was a stranger, and you invited me into your home
• ESV: I was a stranger and you welcomed me
• Weymouth: when I was homeless, you gave me a welcome
• YLT: I was a stranger, and ye received me
• CJB: I was a stranger and you made me your guest
• NCV: I was alone and away from home, and you invited me into your house
• AMP: I was a stranger and you brought Me together with yourselves and welcomed and entertained and lodged Me
• The Message: I was homeless and you gave me a room

All the English translations I have looked at add valuable insights into how we should behave.  I think that the text certainly would include those behaviors.  But I think they have missed something.  We can get a larger sense of xenos by looking for related English words. The Oxford American Dictionary definition for xenophobia illustrates what xenos means.

xenophobia
noun
intense or irrational dislike or fear of people from other countries

The first definition in Thayer's Lexicon is "a foreigner." 

Let's look at a few examples of this word from the Septuagint.

Ruth 2:10

• Septuagint: και επεσεν επι προσωπον αυτης και προσεκυνησεν επι την γην και ειπεν προς αυτον Τι οτι ευρον χαριν εν οφθαλμοις σου του επιγνωναι με; και εγω ειμι ξενη
• Septuagint transliteration: kai epesen epi prosōpon autes kai prosekynesen epi ten gen kai eipen pros auton Ti oti euron charin en ophthalmois sou tou epignonai me? kai ego eimi xene
• Hebrew: ‏ותפל על־פניה ותשׁתחו ארצה ותאמר אליו מדוע מצאתי חן בעיניך להכירני ואנכי נכריה׃
• Hebrew transliteration: .... v'anokhi nokhriyah
• NETS – And she fell upon her face and did obeisance on the ground and said to him, "Why is it that I have found favor in your eyes, that you should take notice of me?  And I am a foreigner!"
• Brenton – And she fell upon her face, and did reverence to the ground, and said to him, How is it that I have found grace in thine eyes, that thou shouldest take notice of me, whereas I am a stranger?
• NET – Ruth knelt before him with her forehead to the ground and said to him, “Why are you so kind and so attentive to me, even though I am a foreigner?”
• NKJV – So she fell on her face, bowed down to the ground, and said to him, "Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?"
• NIRV – When Ruth heard that, she bowed down with her face to the ground. She asked, "Why are you being so kind to me? In fact, why are you even noticing me? I'm from another country."
• CEV – Ruth bowed down to the ground and said, "You know I come from another country. Why are you so good to me?"

2 Samuel 15:19

• Septuagint – και ειπεν ο βασιλευς προς Εθθι τον Γεθθαιον Ινα τι πορευη και συ μεθ ημων; επιστρεφε και οικει μετα του βασιλεως, οτι ξενος ει συ και οτι μετωκηκας συ εκ του τοπου σου. 
• Septuagint transliteration – kai eipen o basileus pros Eththi ton Geththaion Ina ti poreue kai sy meth emon? epistrephe kai oikei meta tou basileos, oti xenos ei sy kai oti metokekas sy ek tou topou sou.
• Hebrew: ‏ויאמר המלך אל־אתי הגתי למה תלך גם־אתה אתנו שׁוב ושׁב עם־המלך כי־נכרי אתה וגם־גלה אתה למקומך׃
• Hebrew transliteration: ... ki nokhri atah ...
• Brenton – And the king said to Ethi, the Gittite, Why dost thou also go with us? return, and dwell with the king, for thou art a stranger, and thou has come forth as a sojourner out of thy place. 
• NET – Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new king, for you are a foreigner and an exile from your own country.
• NKJV – Then the king said to Ittai the Gittite, “Why are you also going with us? Return and remain with the king. For you are a foreigner and also an exile from your own place.
• NLT – Then the king turned to Ittai, the captain of the Gittites, and asked, "Why are you coming with us? Go on back with your men to King Absalom, for you are a guest in Israel, a foreigner in exile.
• NIV – The king said to Ittai the Gittite, “Why should you come along with us? Go back and stay with King Absalom. You are a foreigner, an exile from your homeland.

Lamentations 5:2

• Septuagint –  κληρονομια ημων μετεστραφη αλλοτριοις, οι οικοι ημων ξενοις.
• Septugint transliteration –  kleronomia emon metestraphe allotriois, oi oikoi emon xenois
• Hebrew – ‏נחלתנו נהפכה לזרים בתינו לנכרים׃
• Hebrew stransliteration –  ... l'nokhrim
• NETS – Our inheritance has been turned over to foreigners, our homes to strangers.
• Brenton – Our inheritance has been turned away to aliens, our houses to strangers; 
• KJV – Our inheritance is turned to strangers, our houses to aliens.
• NKJV – Our inheritance has been turned over to aliens, and our houses to foreigners.
• NET – Our inheritance is turned over to strangers; foreigners now occupy our homes.
• NIV – Our inheritance has been turned over to aliens, our homes to foreigners.
• CEV – Foreigners and strangers have taken our land and our homes. 
• BBE – Our heritage is given up to men of strange lands, our houses to those who are not our countrymen.

In these texts, xenos translates the Hebrew word nokri (‏נכרי).  A Hebrew and English Lexicon of the Old Testament (BDB: Brown, Driver, Briggs) defines it as "foreign, alien."
   
Here are some New Testament texts that use the word xenos.

• Acts 17:18 NKJV – Then certain Epicurean and Stoic philosophers encountered him. And some said, “What does this babbler want to say?” Others said, “He seems to be a proclaimer of foreign (Ξενων – Xenon) gods,” because he preached to them Jesus and the resurrection. 
• Acts 17:21 NKJV – For all the Athenians and the foreigners (ξενοι – xenoi) who were there spent their time in nothing else but either to tell or to hear some new thing.
• Eph 2:11-12 NKJV – Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— 12 that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers (ξενοι – xenoi) from the covenants of promise, having no hope and without God in the world.
• Eph 2:11-12 NIV – Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (that done in the body by the hands of men)– 12 remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners (ξενοι – xenoi) to the covenants of the promise, without hope and without God in the world.
• Eph 2:12 CEV – At that time you did not know about Christ. You were foreigners to the people of Israel, and you had no part in the promises that God had made to them. You were living in this world without hope and without God,
• Eph 2:19 NET – So then you are no longer foreigners (ξενοι – xenoi) and noncitizens, but you are fellow citizens with the saints and members of God’s household, 
• 3 John 5 NKJV – Beloved, you do faithfully whatever you do for the brethren and for strangers (ξενους – xenous),... 
• 3 John 5 BBE – My loved one, you are doing a good work in being kind to those brothers who come from other places;
• 3 John 5 Modern Hebrew – ‏חביבי, אתה נוהג בנאמנות בכל מה שׁאתה עושׂה למען האחים אפלו כשׁהם זרים(zarim – foreign)
  

3 John 5 seems to be expressing the spirit of "I was a stranger [foreigner] and you took me in."  Could we paraphrase this part of Matthew 25:35 very widely and loosely with some of the following?

• I was a foreigner and you included me.
• I spoke a different language and you made an effort to speak to me.
• I was from a different denomination and you welcomed me in your church.
• I was from a different culture and you made an effort to understand me.
• I had foreign customs and you accepted them.
• I was of a different race and wore strange clothes and you made me feel welcome in your community.
• I had a different religion and you took interest in me and made me feel accepted.
• I wore a burka and you saw me as a person.
• I wore a turban and you treated me like a friend.

I had not noticed the foreign aspect of Matthew 25:35.

Matt 28:19 NKJV – Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,...

Mark 13:10 NKJV – And the gospel must first be preached to all the nations.

Luke 24:47 NKJV – and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.

Rev 5:9 NKJV – And they sang a new song, saying: “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation,

Rev 7:9 NKJV – After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands,

Rev 14:6 NKJV – Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people—

Faith and Faithfulness (Part 13)

This is the thirteenth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

In previous posts, I have emphasized faithfulness over belief in the meaning of faith.   That isn't to say that belief isn't part of faith— it is.  Both belief and behavior are important.  Certainly James was reacting against an "only believe" understanding of faith in James 2:17-24:

James 2:17-24 NKJV – Thus also faith by itself, if it does not have works, is dead. 18 But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. 19 You believe that there is one God. You do well. Even the demons believe—and tremble! 20 But do you want to know, O foolish man, that faith without works is dead? 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 Do you see that faith was working together with his works, and by works faith was made perfect? 23 And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. 24 You see then that a man is justified by works, and not by faith only.

Justified by works?  I don't like the word "works" because it has become associated with a self-righteous attitude.  Maybe some other versions express this idea in a way that avoids this word— James 2:24:

• NLT – So you see, we are made right with God by what we do, not by faith alone. 
• NIV – You see that a person is justified by what he does and not by faith alone.
• AMP – You see that a man is justified (pronounced righteous before God) through what he does and not alone through faith [through works of obedience as well as by what he believes].
• CEV – You can now see that we please God by what we do and not only by what we believe.
• NCV – So you see that people are made right with God by what they do, not by faith only.
• NIRV – So you see that a person is made right with God by what he does. It doesn't happen only because of what he believes.
• GNT – You see, then, that it is by our actions that we are put right with God, and not by our faith alone. 
• CJB – You see that a person is declared righteous because of actions and not because of faith alone. 
• God's Word – You see that a person receives God's approval because of what he does, not only because of what he believes.  

Our actions, what we do, that is what James is talking about.  I don't recommend The Message as a study bible, but sometimes it expresses things in a way that is helpful (and sometimes not).  I think it got this one right:

James 2:21-24 The Message – Wasn't our ancestor Abraham "made right with God by works" when he placed his son Isaac on the sacrificial altar? Isn't it obvious that faith and works are yoked partners, that faith expresses itself in works? That the works are "works of faith"? The full meaning of "believe" in the Scripture sentence, "Abraham believed God and was set right with God," includes his action. It's that mesh of believing and acting that got Abraham named "God's friend." Is it not evident that a person is made right with God not by a barren faith but by faith fruitful in works?

How does this perspective match what Paul had to say?  Do James and Paul agree?

• Romans 1:5 NKJV – Through Him we have received grace and apostleship for obedience to the faith among all nations for His name,
• Romans 6:16 NKJV – Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? 
• Romans 15:18 NKJV – For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient— 
• Romans 16:26 NKJV – but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith— 

Notice how the word obedience is used in the opening and closing verses of Romans— in Romans 1:5 and Romans 16:26.  It isn't just obedience, but obedience to the faith— he links faith and obedience.  Isn't obedience something we do?  A work— to use the older language?  Paul makes it clear in Romans chapter 2 that our works— our deeds— are important.

Romans 2:6-10 NIV – God "will give to each person according to what he has done." 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; 10 but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile.

Paul is consistent with other Scripture.  God judges our behavior.

• Job 34:11 NET – For he repays a person for his work, and according to the conduct of a person, he causes the consequences to find him.
• Ps 62:12 NET – and you, O Lord, demonstrate loyal love.  For you repay men for what they do.
• Prov 24:12 NET – If you say, “But we did not know about this,” does not the one who evaluates hearts consider?  Does not the one who guards your life know?  Will he not repay each person according to his deeds?
• Eccl 12:14 NET – For God will evaluate every deed, including every secret thing, whether good or evil. 
• Ezek 7:3 NET – The end is now upon you, and I will release my anger against you; I will judge you according to your behavior, I will hold you accountable for all your abominable practices. 
• Ezek 33:12-20 NET – And you, son of man, say to your people, ‘The righteousness of the righteous will not deliver him if he rebels. As for the wicked, his wickedness will not make him stumble if he turns from it. The righteous will not be able to live by his righteousness if he sins.’ 13 Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die. 14 Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right. 15 He returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, committing no iniquity. He will certainly live–he will not die. 16 None of the sins he has committed will be counted against him. He has done what is just and right; he will certainly live. 33 Yet your people say, ‘The behavior of the Lord is not right,’ when it is their behavior that is not right. 18 When a righteous man turns from his godliness and commits iniquity, he will die for it. 19 When the wicked turns from his sin and does what is just and right, he will live because of it. 20 Yet you say, ‘The behavior of the Lord is not right.’ House of Israel, I will judge each of you according to his behavior.
• Rev 20:12 NET – And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened—the book of life. So the dead were judged by what was written in the books, according to their deeds.

Ezekiel 33:19 — "when the wicked turns from his sin and does what is just and right, he will live because of it"— is exactly what Paul is talking about in Romans 2:4:

Rom 2:4 NKJV – Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?

 We find a call to repentance throughout Scripture.

• Neh 1:8 Remember, I pray, the word that You commanded Your servant Moses, saying, “If you are unfaithful, I will scatter you among the nations; 9 but if you return to Me, and keep My commandments and do them, though some of you were cast out to the farthest part of the heavens, yet I will gather them from there, and bring them to the place which I have chosen as a dwelling for My name.’ 
• Jer 25:5 NKJV – They said, “Repent now everyone of his evil way and his evil doings, and dwell in the land that the LORD has given to you and your fathers forever and ever.
• Matt 3:1 NKJV – In those days John the Baptist came preaching in the wilderness of Judea, 2 and saying, “Repent, for the kingdom of heaven is at hand!” 
• Matt 3:7 NKJV – But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? 8 Therefore bear fruits worthy of repentance, 9 and do not think to say to yourselves, “We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones.  
• Matt 4:17 NKJV – From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.”
• Luke 5:31-32 NKJV – Jesus answered and said to them, “Those who are well have no need of a physician, but those who are sick. 32 I have not come to call the righteous, but sinners, to repentance.”
• Luke 13:1-3 NKJV – There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And Jesus answered and said to them, “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? 3 I tell you, no; but unless you repent you will all likewise perish.
• Luke 15:10 NKJV – Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.”
• Luke 24:46-47 NKJV – Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.
• Acts 2:38 NKJV – Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.
• Acts 20:18-21 NKJV – And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, 19 serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; 20 how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, 21 testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ.
• Acts 26:19 NKJV – “Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.
• 2 Cor 7:9 NKJV – Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. 10 For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.
• Rev 2:5 NKJV – Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent.
• Rev 3:19 NKJV – As many as I love, I rebuke and chasten. Therefore be zealous and repent.
• Rev 16:11 NKJV – They blasphemed the God of heaven because of their pains and their sores, and did not repent of their deeds.

That is Paul talking in Acts 26:19, saying that he had declared to his hearers that "they should repent, turn to God, and do works befitting repentance.  Even Paul preached a message of works!

Paul recognized that on the one hand, we need to be "doers of the law", but on the other hand, "none is righteous."

Rom 2:13 NET – For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.

Rom 3:10-12 NET – ... just as it is written: “There is no one righteous, not even one, 11 there is no one who understands, there is no one who seeks God. 12 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.”

No one can boast— we are all unrighteous.  Jesus condemned the boastful spirit in the self-righteous Pharisee.

Luke 18:9-14 NET – Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else. 10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed about himself like this: ‘God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers—or even like this tax collector. 12 I fast twice a week; I give a tenth of everything I get.’ 13 The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’ 14 I tell you that this man went down to his home justified rather than the Pharisee.  For everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

1 John also describes this paradox.  We need to stop sinning and yet, we must never see ourselves as righteous.

1 John 1:10 NET – If we say we have not sinned, we make him a liar and his word is not in us. 

1 John 2:1 NET – (My little children,  I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One,...

1 John 3:6 NET – Everyone who resides in him does not sin; everyone who sins has neither seen him nor known him. 7 Little children, let no one deceive you: The one who practices righteousness is righteous, just as Jesus is righteous. 8 The one who practices sin is of the devil, because the devil has been sinning from the beginning. For this purpose the Son of God was revealed: to destroy the works of the devil. 9 Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God.

1 John 5:18 NET – We know that everyone fathered by God does not sin, but God protects the one he has fathered, and the evil one cannot touch him.

Let us never forget that it is God that cleans up our act— he "cleanses us from all unrighteousness."

1 John 1:9 NET – But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.

I struggle trying to understand the paradox between "not sinning" and yet continuing to have the attitude of "God, be merciful to me a sinner."  The best explanation that I can think of is the parable of the unforgiving servant.  The main point to recognize about this servant is that 10,000 talents represented an outrageous, impossible debt.  It is on the scale of corporate or national debts— impossible for an individual to pay.  There is nothing that the man can do to repay it— nothing.  It is impossible.  That is how it is with us.  There is nothing that we can do to earn (or repay or merit or deserve) the forgiveness that we are given.  And yet, like the unforgiving servant, we can reject the gift.  We can forget that we have been forgiven an outrageous debt.  Like the unforgiving servant, we can behave in ways that will forfeit the gift.

Matt 18:23 NET – For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 24 As he began settling his accounts, a man who owed ten thousand talents was brought to him. 25 Because he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made. 26 Then the slave threw himself to the ground before him, saying, ‘Be patient with me, and I will repay you everything.’ 27 The lord had compassion on that slave and released him, and forgave him the debt. 28 After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. So he grabbed him by the throat and started to choke him, saying, ‘Pay back what you owe me!’ 29 Then his fellow slave threw himself down and begged him, ‘Be patient with me, and I will repay you.’ 30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 31 When his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 32 Then his lord called the first slave and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 34 And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed. 35 So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.

I think this is what Paul is talking about in Romans chapter 3.  We can't repay the debt!

Rom 3:20 NKJV – Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

We are forgiven the debt!

Rom 3:23-24 NKJV – for all have sinned and fall short of the glory of God, 24 being justified freely by His grace through the redemption that is in Christ Jesus,

 But, we also no longer take on new debt!

Rom 3:31 NKJV – Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

Rom 6:1 NKJV – What shall we say then? Shall we continue in sin that grace may abound? 2 Certainly not! How shall we who died to sin live any longer in it? 

If There Come Into Your Synagogue a Man With a Gold Ring

This post looks at the word synagogue, continuing the theme discussed in  Where Two Or Three Are Synagogued Together.

If we look up synagoge (συναγωγη – G4864) in Blue Letter Bible, we can see that the translation counts for the KJV.  It occurs 57 times and is translated as synagogue 55 times, congregation 1 time and assembly 1 time.   The two instances where synagoge (συναγωγη) is not translated as synagogue occur in Acts 13:43 and James 2:2.

The KJV, NKJV, and NIV are among the few versions that choose not to use the word synagogue in Acts 13:43, and the word synagogue was used in 13:42, so the choice to use a different word may have been for stylistic reasons.

However, most versions choose not to use synagogue in translating James 2:2. 

• KJV – For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
• NKJV – For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,
• NLT – For instance, suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in shabby clothes.
• NIV – Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.
• ESV – For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in,
• NASB – For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes,
• RSV – For if a man with gold rings and in fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 
• GOD's WORD – For example, two men come to your worship service. One man is wearing gold rings and fine clothes; the other man, who is poor, is wearing shabby clothes.
• Douay-Rheims – For if there shall come into your assembly a man having a golden ring, in fine apparel, and there shall come in also a poor man in mean attire,
• NET – For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,
• TYNDALE – Yf ther come into youre company a man with a golden rynge and in goodly aparell and ther come in also a poore man in vyle rayment
• WYCLIFFE – For if a man that hath a goldun ring, and in a feire clothing, cometh in youre cumpany, and a pore man entrith in a foul clothing,
• The Message – If a man enters your church wearing an expensive suit, and a street person wearing rags comes in right after him
• AMP – For if a person comes into your congregation whose hands are adorned with gold rings and who is wearing splendid apparel, and also a poor [man] in shabby clothes comes in,
• CEV – Suppose a rich person wearing fancy clothes and a gold ring comes to one of your meetings. And suppose a poor person dressed in worn-out clothes also comes.
• HCSB – For suppose a man comes into your meeting wearing a gold ring, dressed in fine clothes, and a poor man dressed in dirty clothes also comes in. 
• NIRV – Suppose a man comes into your meeting wearing a gold ring and fine clothes. And suppose a poor man in worn-out clothes also comes in.
• NCV –  Suppose someone comes into your church meeting wearing nice clothes and a gold ring. At the same time a poor person comes in wearing old, dirty clothes. 

Only a few English translations use the word synagogue in James 2:2; none of them are popular or widely used versions.

• ASV – For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing;
• YLT – for if there may come into your synagogue a man with gold ring, in gay raiment, and there may come in also a poor man in vile raiment,
• Darby – for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel,
• BBE – For if a man comes into your Synagogue in fair clothing and with a gold ring, and a poor man comes in with dirty clothing,
• CJB – Suppose a man comes into your synagogue wearing gold rings and fancy clothes, and also a poor man comes in dressed in rags.

What is the explanation the widespread rejection of the word synagogue in James 2:2?  Perhaps James 2:1 partly explains it.

• KJV – My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
• NKJV – My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.
• NIV – My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism.
• ESV – My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.

Clearly, James is addressing this bit of advice to believers in Jesus.  Why would this make a difference in how synagoge (συναγωγη) is translated into English?  Did the translators decide that believers in Jesus did not attend a Synagogue?  On what basis?  Is that assumption consistant with Acts 21:20?

Acts 21:18 KJV – And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

It seems that the translators have decided that the word synagogue is an exclusively Jewish institution and that believers in Jesus have rejected it and have no part in it.  And yet, how are we to understand the numerous references to synagogues in Acts?  Note especially Acts 22:19 and Acts 26:11.

• Acts 9:2 KJV – And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
• Acts 9:20 KJV – And straightway he preached Christ in the synagogues, that he is the Son of God.
• Acts 13:15 KJV – And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
• Acts 15:21 KJV – For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
• Acts 18:4 KJV – And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 
• Acts 22:17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; 18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. 19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: 20 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. 21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
• Acts 26:9 KJV – I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

How do we explain this translation inconsistency?  Is there a subtle bias in some of our English Bible translations?  How does it change how we think about the early believers if we see them meeting in the Synagogue?

Where Two Or Three Are Synagogued Together

This study continues the subject that I studied in Qahal and Edah: Ekklesia and Synagoge: Church and Synagogue.

Synagogue (from synagoge – συναγωγη – G4864) is a noun that we, as English readers of the Bible, are familiar with but the related Greek verb synago (συναγω – G4863) is invisible to us in English translations.  If the connection was more apparent in English, perhaps we would read synagogue as gathering or assembly and would be less likely to give it an institutional interpretation.

Here are a few texts to look at that use the synagogue verb.   Perhaps seeing "synagogued" in the English text in place of the usual translation will challenge us to look at these words differently.

Matt 18:19 KJV – Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20 For where two or three are synagogued (gathered together – συνηγμενοι – synegmenoi) in my name, there am I in the midst of them.

Matt 13:2 KJV – And great multitudes were synagogued (gathered together – συνηχθησαν – synechthesan) unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. 

Matt 25:32 KJV – And before him shall be synagogued (gathered – συναχθησονται – synachthesontai) all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

Matt 25:35 KJV – For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye synagogued (took ... in – συνηγαγετε – synegagete) me:

Mark 2:2 KJV – And straightway many were synagogued (gathered together – συνηχθησαν – synechthesan), insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. 

Acts 4:31 KJV – And when they had prayed, the place was shaken where they were synagogued (assembled together – συνηγμενοι – synegmenoi); and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

Acts 11:26 KJV – And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they synagogued (assembled – συναχθηναι – synachthenai) themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

Acts 13:44 KJV – And the next sabbath day came almost the whole city synagogued (together – συνηχθη – synechthe) to hear the word of God. 

Acts 14:27 KJV – And when they were come, and had synagogued (gathered ... together – συναγαγοντες – synagagontes) the church, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 

Acts 15:6 KJV – And the apostles and elders synagogued (came together – συνηχθησαν – synechthesan) for to consider of this matter.

Faith and Faithfulness (Part 12)

This is the twelth in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

In the last study in this series, I looked at six New Testament verses where many recent translations tend to translate pisteōs Iēsou and pisteōs Christou as "faith in Jesus" and "faith in Christ"— Rom 3:22, 26; 4:16; Gal 2:16; 3:22 and Phil 3:9.  Romans 4:16 is grammatically similar to the others but it is about the  pisteōs Abraam or "faith of Abraham."

There is quite a bit of debate on this topic that can be found on the Internet.  Here is a link to one of the discussions on this topic.  A bibliography on the topic is available here.

The grammatical debate is whether pisteōs Iēsou is using Iēsou as the subject or object of the phrase— is an unspecified subject acting in belief toward Jesus, or is Jesus acting in faithfulness to an unspecified object.  Perhaps the issue can be better illustrated with a contrived phrase that is not from the Bible: "the hatred of Herod."  This phrase is ambiguous; it can suggest either one of these possiblilites:

The peoples' hatred of Herod.  — Herod is the object — this form is called objective genitive.
The hatred of Herod for the people. — Herod is the subject — this form is called subjective genitive.

In the phrase "the hatred of Herod" the meaning of the word "hatred" is not ambiguous, but the meaning of the phrase as a whole is ambiguous.   When translating the Greek pisteōs Iēsou into English, there is both uncertainty about whether Jesus is the subject or object, but there is also debate about the meaning of pisteōs.  Is it belief or faithfulness?  The NET Bible translates pisteōs Iēsou Christou in Romans 3:22 as "the faithfulness of Jesus Christ," but with the following footnote explaining the decision:

Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

I don't have enough background in the language and grammar issues to add to the debate.   I have found examples of objective genitive uses in the New Testament, but none that I have seen involve a person as the object; I would find the argument in favor of the objective genitive reading (i.e. belief in Jesus) more convincing if I saw some other examples.  This is obviously a topic that one could study for a long time.  Perhaps a more useful approach would be to examine the possible meanings of the pisteōs Iēsou texts to see which meaning makes the most sense.  Here are two versions of Romans 3:21-23 to compare.

Rom 3:21-23 NET – But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed— namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe.  For there is no distinction, for all have sinned and fall short of the glory of God.

Rom 3:21-23 ESV – But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God,

It appears that there are two main points of view on these texts that can could be summarized in the two following sentences.  Notice in the second sentance I have supplied the implied subject.  (If Jesus is the subject, then why choose "in" in place of "of?")

• The righteousness of God has been disclosed/manifested through the faithfulness of Jesus Christ.
• The righteousness of God has been disclosed/manifested through our faith in Jesus Christ.

Because we could reasonably say "belief in" in English but not "faithfulness in", the "faith in Jesus" version is essentially the same thing as "belief in Jesus."  Has the righteousness of God been manifested through our belief in Jesus?   Or is the verse better understood as God's righteousness manifested through the faithfulness of Jesus?  The implied subject of "faith in" is supplied in the New Century Version.  The Amplified Bible makes the text unambiguously about belief.

Rom 3:21-23 NCV – But God has a way to make people right with him without the law, and he has now shown us that way which the law and the prophets told us about.  God makes people right with himself through their faith in Jesus Christ.  This is true for all who believe in Christ, because all people are the same: Everyone has sinned and fallen short of God's glorious standard,

Rom 3:21-23 AMP – But now the righteousness of God has been revealed independently and altogether apart from the Law, although actually it is attested by the Law and the Prophets, Namely, the righteousness of God which comes by believing with personal trust and confident reliance on Jesus Christ (the Messiah). [And it is meant] for all who believe. For there is no distinction, Since all have sinned and are falling short of the honor and glory which God bestows and receives.

I tend to like a lot about the translation of this text in the Complete Jewish Bible.  In addition to translating pisteōs Iēsou with Jesus as the subject it also translates the verb pisteuontas as those trusting rather than those who believe, which suggests a richer relationship than a mere intellectual assent.  The use of "Torah" is an improvement over "Law" since it is clearly about Scripture rather than commandments, but perhaps "Moses' Teachings," as GOD's WORD translation has it, would be less unconventional to the average reader.

Rom 3:21-23 CJB – But now, quite apart from Torah, God's way of making people righteous in his sight has been made clear - although the Torah and the Prophets give their witness to it as well - and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile, since all have sinned and come short of earning God's praise.

The following texts are consistent with a "faithfulness of Jesus" interpretation.  They also describe how the "righteousness that comes from God" is accomplished: we are "called into the fellowship" with Jesus, God makes "a way to escape" temptation, God will "sanctify" us because he is "faithful" and "will do it,"  He will "establish" us,  He will "cleanse us from all unrighteousness,"  He has "washed us from our sins" and He is "Faithful and True."

1 Cor 1:9 KJV – God is faithful (πιστος – pistos), by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

1 Cor 10:13 KJV – There hath no temptation taken you but such as is common to man: but God is faithful (πιστος – pistos), who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

1 Thess 5:23-24 NKJV – Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.  He who calls you is faithful (πιστος – pistos), who also will do it.

2 Thess 3:3 NKJV – But the Lord is faithful (πιστος – pistos), who will establish you and guard you from the evil one.

1 Pet 4:19 KJV – Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful (πιστω – pistō) Creator.

1 John 1:9 KJV – If we confess our sins, he is faithful (πιστος – pistos) and just to forgive us our sins, and to cleanse us from all unrighteousness.

Rev 1:5 KJV – And from Jesus Christ, who is the faithful (πιστος – pistos) witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Rev 19:11 KJV – And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful (πιστος – pistos) and True, and in righteousness he doth judge and make war.

Faith and Faithfulness (Part 11)

This is the eleventh in a series of studies on the topic of faith and faithfulness. (If you are coming to this page from a search engine, I recommend this link for a table of contents of the topics covered in this series.)

Before discussing some New Testament texts, it would be helpful to look at a topic from Greek grammar.  In English we communicate the concept of possession in a sentence by using an apostrophe 's or sometimes of with a pair of nouns, as in "John's car" or "God's word" or "the word of God".  The forms in English are a pair of nouns (the possessor and possession) in either possessor's possession or possession of possessor.  Greek does not use an apostrophe 's or of to indicate possession.  Instead, the pair of words are modified in a way that indicates that they have a possessor-possession relationship.

We can see three examples of this relationship in Matthew 1:1.

Matt 1:1 KJV: The book of the generation of Jesus Christ, the son of David, the son of Abraham.

Matt 1:1 The Message: The family tree of Jesus Christ, David's son, Abraham's son

The KJV uses the English of form to communicate possession: son of David.  The Message uses the apostrophe 's form to communicate possession: David's son.  Here is the same text in Greek.

Matt 1:1 Greek NT: Βιβλος γενεσεως Ιησου Χριστου υιου Δαβιδ υιου Αβρααμ. 

Matt 1:1 Greek NT transliteration: Biblos geneseōs Iēsou Christou uiou Dabid uiou Abraam. 

The word for son in Greek is uios (υιος) and Abraham is Abraam (Αβρααμ).  When a possessive relationship is communicated in Greek, the possession word is modified by changing the ending of the word: uios (υιος) becomes uiou (υιου).  Consequently, uiou Abraam means son of Abraham or Abraham's son.  We can see another example from John 1:44:

John 1:44 KJV: Now Philip was of Bethsaida, the city of Andrew and Peter.

John 1:44 Greek NT: ην δε ο Φιλιππος απο Βηθσαιδα, εκ της πολεως Ανδρεου και Πετρου. 

In this example, the Greek word for city is polis (πολις) and Andrew is Andreas (Ανδρεας).  When they are combined in a possessive relationship, polis (πολις) becomes poleōs (πολεως) and Andreas (Ανδρεας) becomes Andreou (Ανδρεου).  Consequently, poleōs Andreou means city of Andrew or Andrew's city.

The possessive form in Greek is called the genitive case.  You can read a Wikipedia description of the genitive case here.

Basics of Biblical Greek Grammar (by William Mounce) describes the genitive case on pages 44-45:

The genitive case in Greek can be used when showing possession.  Instead of adding an "apostrophe s" or using "of," the genitive case endings are added to the word.... In English the possessive case can be indicated by the apostrophe.... Greek, however, does not have this construction.... therefore, in translating you should think with the "of" construction.... Key words are words that are associated with a particular case that you should put in front of the translation of the actual word.... The key word for the genitive is "of".

Here is a list of some examples where the Greek NT text uses the genitive case:

• Matt 2:15 – death of Herod
• Matt 10:6 – house of Israel
• Matt 23:35 – blood of Zacharias
• Mark 1:1 – gospel of Jesus (ευαγγελιου Ιησου – euaggeliou Iēsou)
• Luke 1:27 – house of David
• Luke 2:36 – tribe of Aser
• Luke 3:19 – Philip’s wife
• Luke 11:51 – blood of Abel
• Luke 17:32 – Lot’s wife
• John 4:9 – woman of Samaria
• John 11:1 – town of Mary
• Acts 1:16 – mouth of David
• Acts 1:22 – baptism of John
• Acts 7:40 – land of Egypt
• Acts 12:12 – mother of John

The Greek word pistis (πιστις)— translated faith or faithfulness— becomes pisteōs (πιστεως) in the genitive case.  The Greek word for Jesus is Iēsous (Ιησους); the genitive case for Jesus is Iēsou (Ιησου).  Consequently, the phrase pisteōs Iēsou (πιστεως Ιησου) means faith of Jesus or faithfulness of Jesus.  Compare this with poleōs Andreou (city of Andrew) above.

Let's look at this phrase in several New Testament texts and examine how the phrase is translated in various translations.  In the texts below, I have highlighted in yellow those that I think accurately translate the grammatical form.  I have highlighted in orange the English translations that I think accurately translate translate the grammatical form and express the true meaning of the verse.


Romans 3:22

Rom 3:22 KJV: Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

• Greek NT: πιστεως Ιησου
• Greek NT transliterated: pisteōs Iēsou
• NKJV: faith in Jesus
• NIV: faith in Jesus
• ESV: faith in Jesus
• NASB: faith in Jesus
• RSV: faith in Jesus
• ASV: faith in Jesus
• NLT: faith in Jesus
• YLT: faith of Jesus
• ISV: faithfulness of Jesus
• GOD's WORD: faith in Jesus
• Douay-Rheims: faith of Jesus
• Darby: faith of Jesus
• Webster's: faith of Jesus
• CEV: faith in Jesus
• HCSB: faith in Jesus
• Reina-Valera 1960 (Spanish): fe en Jesucristo
• Reina-Valera Antigua (Spanish): fe de Jesucristo
• Tyndale: fayth of Iesus
• Wycliffe: feith of Jhesu
• Darby (French): foi de Jésus
• Martin (French): foi en Jésus
• Luther 1545 (German): Glauben an Jesum
• Elberfelder 1871 (German): Glauben an Jesum (O. Glauben Jesu)
• NET: faithfulness of Jesus

Romans 3:26

Rom 3:26 KJV: To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

• Greek NT: πιστεως Ιησου
• Greek NT transliteration: pisteōs Iēsou
• NKJV: faith in Jesus
• NIV: faith in Jesus
• ESV: faith in Jesus
• NASB: faith in Jesus
• YLT: faith of Jesus
• Darby: faith of Jesus
• ISV: faithfulness of Jesus
• Wycliffe: feith of Jhesu
• Darby (French): foi de Jésus 
• Ostervald (French): foi en Jésus
• Luther 1545 (German): Glaubens an Jesum
• Elberfelder 1871 (German): Glaubens an Jesum (O. Glaubens Jesu)
• Reina-Valera 1960 (Spanish): fe de Jesús
• Nueva Versión Internacional (Spanish): fe en Jesús
• NET: Jesus’ faithfulness

Romans 4:16

Unlike the texts about the "faith of Jesus", there is a lot of consistency in the translation following text about the "faith of Abraham."  The grammatical form of the Greek is identical to the texts about Jesus.  What accounts for the difference in the translation when we are talking about Abraham rather than Jesus?

Rom 4:16 KJV: Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

• Greek NT: πιστεως Αβρααμ
• Greek NT transliteration: pisteōs Abraam
• NKJV: faith of Abraham
• NIV: faith of Abraham
• ESV: faith of Abraham
• NASB: faith of Abraham
• RSV: faith of Abraham
• YLT: faith of Abraham
• Darby: Abraham's faith
• Tyndale: fayth of Abraham
• Wycliffe: feith of Abraham
• Reina-Valera 1960 (Spanish): fe de Abraham
• La Biblia de las Américas (Spanish): fe de Abraham
• HCSB: Abraham's faith
• TNIV: faith of Abraham
• Louis Segond (French): foi d'Abraham
• Douay-Rheims: faith of Abraham
• Martin (French): foi d'Abraham
• GOD's WORD: believing as Abraham did

Galatians 2:16

Gal 2:16 KJV: Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 

• Greek NT: πιστεως Ιησου / πιστεως Χριστου
• Greek NT transliteration:  pisteōs Iēsou / pisteōs Christou
• NKJV: faith in Jesus / faith in Christ
• NET: faithfulness of Jesus / faithfulness of Christ
• Tyndale: fayth of Iesus / fayth of Christ
• Wycliffe: feith of Jhesu / feith of Crist
• NIV: faith in Jesus / faith in Christ
• ESV: faith in Jesus / faith in Christ
• ESV footnote: faithfulness of Jesus
• NASB: faith in Jesus / faith in Christ
• Reina-Valera 1960 (Spanish): fe de Jesucristo / fe de Cristo
• RSV: faith in Jesus / faith in Christ
• YLT: faith of Jesus / faith of Christ
• NLT: faith in Jesus / faith in Christ
• ISV: faithfulness of Jesus / faithfulness of the Messiah
• GOD's WORD: believing in Jesus / faith in Christ
• Douay-Rheims: faith of Jesus / faith of Christ
• Darby: faith of Jesus / faith of Christ
• Webster's: faith of Jesus / faith of Christ
• Louis Segond (French): foi en Jésus / foi en Christ
• Martin (French): foi en Jésus / foi de Christ
• The Message: faith in Jesus / trusting in the Messiah
• HCSB: faith in Jesus / faith in Christ
• NIRV: believing in Jesus / believing in Christ

Galatians 3:22

Gal 3:22 KJV: But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 

• Greek NT: πιστεως Ιησου
• Greek NT transliteration: pisteōs Iēsou
• NKJV: faith in Jesus
• NIV: faith in Jesus
• ESV: faith in Jesus
• NASB: faith in Jesus
• RSV: faith in Jesus
• YLT: faith of Jesus
• La Biblia de las Américas (Spanish): fe en Jesucristo
• Reina-Valera 1960 (Spanish): fe en Jesucristo
• Douay-Rheims: faith of Jesus
• Darby: faith of Jesus
• Tyndale: fayth of Iesus
• Wycliffe: feith of Jhesu
• Darby (French): foi en Jésus
• Sagradas Escrituras 1569 (Spanish): fe de Jesús
• NLT: believing in Jesus
• ISV: faithfulness of the Messiah
• NCV: believe in Jesus
• NET: faithfulness of Jesus

Philippians 3:9

Phil 3:9 KJV: And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 

• Greek NT: πιστεως Χριστου
• Greek NT transliterated:  pisteōs Christou
• NKJV: faith in Christ
• NET: Christ’s faithfulness
• Tyndale: fayth which is in Christ
• Wycliffe: feith of Crist
• Reina-Valera 1960 (Spanish): fe de Cristo
• NIV: faith in Christ
• ESV: faith in Christ
• NASB: faith in Christ
• YLT: faith of Christ
• Darby: faith of Christ
• ISV: faithfulness of the Messiah
• Douay-Rheims: faith of Christ
• La Biblia de las Américas (Spanish): fe en Cristo
• Elberfelder 1871 (German): Glauben an Christum (O. Glauben Christi)
• Sagradas Escrituras 1569 (Spanish): fe de Cristo
• The Message: trusting Christ
• NCV: believed in Christ
• NIRV: believe in Christ

Pistis in the Genitive Case in the Septuagint

Hab 2:4 Brenton: If he should draw back, my soul has no pleasure in him: but the just shall live by my faith.

Hab 2:4 NETS: If it draws back, my soul is not pleased in it.  But the just shall live by my faith [footnote: Or faithfulness].

• Greek Septuagint: πιστεως μου
• Greek Septuagint transliterated: pisteōs mou

I think the evidence is against "faith in Jesus" as an accurate translation of pisteōs Iēsou (πιστεως Ιησου); "belief in Jesus" is less accurate still.  "Faith of Jesus" is at least consistent with the Greek grammar, but since the current usage of the word faith is as a synomym of belief, it may not suggest the right meaning.  I like "faithfulness of Jesus" best.

Today I looked a these texts from a language and grammatical perspective.  I will look at the same texts again in the future to see if "faithfulness of Jesus" always makes sense in the context and whether it is consistent with the rest of the Bible.