3) For (what) the law is impotent and unable (a) to do through the flesh, God by sending (b) his own son in the likeness (c) of sinful flesh and concerning sin he judged the sin in the flesh.
Based on my understanding of the passage, I re-phrased my literal translation:
For what was impossible for the law to do, God did, by sending his own son in the form of a sinful human and (in so doing) he addressed sin in the flesh.
Also noteworthy is that most Jews in Paul's day regarded the struggles of the Hebrews under foreign/pagan powers to be the realization of the curse of God that is upon those who disobey the Law. Paul apparently sees Israel's destiny as bound up in Christ's obedience (and so conquering the curse). I believe that this understanding of the connection between the Hebrews' destiny and Jesus' address of sin and the Law makes this passage easier to understand.
a) αδυνατος: pertaining to lacking capability in functioning adequately; powerless, impotent; it is the suffix α, meaning "not", added to the word δυνατος, meaning "powerful" or the ability to do something. This is a strange sentence because at first glance it seems to be saying that God was impotent, but it is actually talking about the impotency of the law. The law was not able to save us, but God usurped the law and did what was impossible for the law to do.
b) πεμπω: to dispatch someone, whether human or transcendent being, usually for the purposes of communication; "Above all, the Father sends the son (upon the earth)"
c) ομοιωμα: usually meaning in a state of being similar in appearance, likeness, image, form, etc. but this passage is among only two (the other one being Philippians 2:7) passages talking about Jesus' earthly life. It probably means (based on what Paul says in the context) that the Lord in his earthly ministry possessed a human body that was capable of sinning as human bodies are but he did not lose his identity as a divine being even in the world.
Wednesday, September 1, 2010
Romans 8:1-2
1) You see (a) there is now no death sentence (b) on those in Christ Jesus!
2) For the law of the spirit of life in Christ Jesus has set you (c) free (d) from the law of sin and death.
(a) αρα: so, then, consequently, you see. In this specific instance, it is proposing an inference that we can be sure of(based on what precedes in chapter 7).
(b) κατακριμα: a judicial pronouncement upon a guilty person; condemnation, punishment, penalty. The previous passage in chapter 7 describes the death sentence for sin (cf 7:24. Paul himself feels the sentence) and this passage expounds on that. I know most contemporary Christians translate this word to mean condemnation and specifically from other people, but it appears contextually that this word is actually referring to the death sentence (of God) for those who have sinned against the law. Paul is essentially saying we are no longer sentenced to death because Jesus Christ has payed the penalty and written the law of the spirit of life.
(c) the word for you is surprisingly singular here. I guess according to my NRSV it is not singular in all manuscripts.
(d) ελευθεροω: to cause someone to be freed from domination; set free. A continuing past tense.
I forgot how remarkably alive the scriptures seem when I translate! They are deeper, fuller, more meaningful, and especially as I read today...they seem very alive and I have no other way to describe it. I suppose that is part of what John attempted to describe when he said the word became flesh...
2) For the law of the spirit of life in Christ Jesus has set you (c) free (d) from the law of sin and death.
(a) αρα: so, then, consequently, you see. In this specific instance, it is proposing an inference that we can be sure of(based on what precedes in chapter 7).
(b) κατακριμα: a judicial pronouncement upon a guilty person; condemnation, punishment, penalty. The previous passage in chapter 7 describes the death sentence for sin (cf 7:24. Paul himself feels the sentence) and this passage expounds on that. I know most contemporary Christians translate this word to mean condemnation and specifically from other people, but it appears contextually that this word is actually referring to the death sentence (of God) for those who have sinned against the law. Paul is essentially saying we are no longer sentenced to death because Jesus Christ has payed the penalty and written the law of the spirit of life.
(c) the word for you is surprisingly singular here. I guess according to my NRSV it is not singular in all manuscripts.
(d) ελευθεροω: to cause someone to be freed from domination; set free. A continuing past tense.
I forgot how remarkably alive the scriptures seem when I translate! They are deeper, fuller, more meaningful, and especially as I read today...they seem very alive and I have no other way to describe it. I suppose that is part of what John attempted to describe when he said the word became flesh...
Matthew 5:6
"Priviledged are those who strongly desire righteousness for they will receive what they are longing for."
Matthew 5:5
"Priviledged are the humble and considerate for they will inherit the earth."
I have chosen considerate and humble here although I believe a longer description might give you (the reader) a better idea. The word meek is so Christiany and wishy washy to me. Yet, the considerate and humble are those who are not overly impressed with their own self-importance and who consider others before themselves.
I have chosen considerate and humble here although I believe a longer description might give you (the reader) a better idea. The word meek is so Christiany and wishy washy to me. Yet, the considerate and humble are those who are not overly impressed with their own self-importance and who consider others before themselves.
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