The 4 Eternal Destinies of Humankind

[marks]

The one injuring, the one being filthy, these are both present active nominatives, meaning, they name those who practice injustice (injuring) and filthiness.

The one's being righteous, and being holy, these are passive voice verbs, meaning, unlike the first couplet, which do their wickedness on their own, the righteous and holy are being made that way.

This false teaching that would include "filthy" as one of the "Christian" outcomes is proven false by these verb tenses. The unjust and the filthy, these are they are on their own are unjust and filthy. Those who are being made righteous, and being made holy, these are the children of God. They receive holiness and righteousness from God.

Much love!

 

[Johann]

View attachment 48260
The one injuring, the one being filthy, these are both present active nominatives, meaning, they name those who practice injustice (injuring) and filthiness.

The one's being righteous, and being holy, these are passive voice verbs, meaning, unlike the first couplet, which do their wickedness on their own, the righteous and holy are being made that way.

This false teaching that would include "filthy" as one of the "Christian" outcomes is proven false by these verb tenses. The unjust and the filthy, these are they are on their own are unjust and filthy. Those who are being made righteous, and being made holy, these are the children of God. They receive holiness and righteousness from God.

Much love!

Problem is he still believe there are four destinies.

Let him do unrighteousness still (adikēsatō eti). First aorist (constative) active imperative of adikeō, viewed here as a whole. The language is probably ironical, with a reminder of Dan_12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” (rupanthētō eti). First aorist (constative) passive imperative of rupainō, old verb, to make foul or filthy (from rupos, filth, 1Pe_3:21, as is ruparos, filthy), here only in N.T. The use of eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Mat_25:10; Luk_13:25). Ruparos occurs elsewhere in N.T. only in Jas_2:2, and ruparia (filthiness) only in Jas_1:21. So then “the righteous” (ho dikaios) is to do righteousness still (dikaiosunēn poiēsatō eti, first constative aorist active imperative of poieō) and “the holy” (ho hagios) to be made holy still (hagiasthētō eti, first constative aorist passive imperative of hagiazō). The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter.
RWP

 

[Johann]

View attachment 48260
The one injuring, the one being filthy, these are both present active nominatives, meaning, they name those who practice injustice (injuring) and filthiness.

The one's being righteous, and being holy, these are passive voice verbs, meaning, unlike the first couplet, which do their wickedness on their own, the righteous and holy are being made that way.

This false teaching that would include "filthy" as one of the "Christian" outcomes is proven false by these verb tenses. The unjust and the filthy, these are they are on their own are unjust and filthy. Those who are being made righteous, and being made holy, these are the children of God. They receive holiness and righteousness from God.

Much love!

Problem is he still believe there are four destinies.

View attachment 48260
The one injuring, the one being filthy, these are both present active nominatives, meaning, they name those who practice injustice (injuring) and filthiness.

The one's being righteous, and being holy, these are passive voice verbs, meaning, unlike the first couplet, which do their wickedness on their own, the righteous and holy are being made that way.

This false teaching that would include "filthy" as one of the "Christian" outcomes is proven false by these verb tenses. The unjust and the filthy, these are they are on their own are unjust and filthy. Those who are being made righteous, and being made holy, these are the children of God. They receive holiness and righteousness from God.

Much love!

I have Aorist Imperative Passive

 

[marks]

I have Aorist Imperative Passive

Tell me what I need to know here.

Much love!

 

[Johann]

Tell me what I need to know here.

Much love!

Well, Robertson
Let him do unrighteousness still (adikēsatō eti). First aorist (constative) active imperative of adikeō, viewed here as a whole. The language is probably ironical, with a reminder of Dan_12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” (rupanthētō eti). First aorist (constative) passive imperative of rupainō, old verb, to make foul or filthy (from rupos, filth, 1Pe_3:21, as is ruparos, filthy), here only in N.T. The use of eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Mat_25:10; Luk_13:25). Ruparos occurs elsewhere in N.T. only in Jas_2:2, and ruparia (filthiness) only in Jas_1:21. So then “the righteous” (ho dikaios) is to do righteousness still (dikaiosunēn poiēsatō eti, first constative aorist active imperative of poieō) and “the holy” (ho hagios) to be made holy still (hagiasthētō eti, first constative aorist passive imperative of hagiazō). The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter.

Transliteration: rhypanthētō
Morphology: V-AMP-3S
Verb - Aorist Imperative Passive - 3rd Person Singular
Strong's no.: G4510 (ῥυπαίνω, ῥυπαρεύω, ῥυπόω)
Meaning: To be filthy; hence (morally): to be stained with sin.

Textus

Rev 22:11 οG3588 T-NSM αδικωνG91 V-PAP-NSM αδικησατωG91 V-AAM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM ρυπωνG4510 V-PAP-NSM ρυπωσατωG4510 V-AAM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM δικαιοςG1342 A-NSM δικαιωθητωG1344 V-APM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM αγιοςG40 A-NSM αγιασθητωG37 V-APM-3S ετιG2089 ADV

From the Berean and Textus or am I reading the wrong Greek Bible? You know what an Imperative is brother.

 

[marks]

Well, Robertson
Let him do unrighteousness still (adikēsatō eti). First aorist (constative) active imperative of adikeō, viewed here as a whole. The language is probably ironical, with a reminder of Dan_12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” (rupanthētō eti). First aorist (constative) passive imperative of rupainō, old verb, to make foul or filthy (from rupos, filth, 1Pe_3:21, as is ruparos, filthy), here only in N.T. The use of eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Mat_25:10; Luk_13:25). Ruparos occurs elsewhere in N.T. only in Jas_2:2, and ruparia (filthiness) only in Jas_1:21. So then “the righteous” (ho dikaios) is to do righteousness still (dikaiosunēn poiēsatō eti, first constative aorist active imperative of poieō) and “the holy” (ho hagios) to be made holy still (hagiasthētō eti, first constative aorist passive imperative of hagiazō). The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter.

Transliteration: rhypanthētō
Morphology: V-AMP-3S
Verb - Aorist Imperative Passive - 3rd Person Singular
Strong's no.: G4510 (ῥυπαίνω, ῥυπαρεύω, ῥυπόω)
Meaning: To be filthy; hence (morally): to be stained with sin.

Textus

Rev 22:11 οG3588 T-NSM αδικωνG91 V-PAP-NSM αδικησατωG91 V-AAM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM ρυπωνG4510 V-PAP-NSM ρυπωσατωG4510 V-AAM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM δικαιοςG1342 A-NSM δικαιωθητωG1344 V-APM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM αγιοςG40 A-NSM αγιασθητωG37 V-APM-3S ετιG2089 ADV

From the Berean and Textus or am I reading the wrong Greek Bible? You know what an Imperative is brother.

I'm using the Interlinear Scripture Analyzer (Scripture4all.org), which shows "let them be unjust still" and "let them be filthy still" as being active voice, is that not correct?

Much love!

 

[Johann]

I'm using the Interlinear Scripture Analyzer (Scripture4all.org), which shows "let them be unjust still" and "let them be filthy still" as being active voice, is that not correct?

Much love!

We are sitting with a problem, in the Textus and Berean

Ὁ (Article, Nominative, Masculine, Singular) - "The"
ἀδικῶν (Participle, Present, Active, Nominative, Masculine, Singular, ἀδικέω) - "one doing wrong/unrighteous"
ἀδικησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ἀδικέω) - "let him do wrong/unrighteous"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ῥυπαρὸς (Adjective, Nominative, Masculine, Singular) - "filthy/vile"
ῥυπανθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ῥυπαίνω) - "let him be made filthy"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
δίκαιος (Adjective, Nominative, Masculine, Singular) - "righteous"
δικαιοσύνην (Noun, Accusative, Feminine, Singular) - "righteousness"
ποιησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ποιέω) - "let him practice/do"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ἅγιος (Adjective, Nominative, Masculine, Singular) - "holy"
ἁγιασθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ἁγιάζω) - "let him be made holy"
ἔτι (Adverb) - "still/yet"
The Textus Receptus version of Revelation 22:11 is identical in structure and wording to the SBLGNT version, thus the parsing remains the same. This verse emphasizes the continuation of the current state or behavior of individuals, using a series of imperatives to indicate that each group should persist in their respective actions or conditions.

What Translation is yours?

 

[Cyd]

The bible clearly shows us 4 destinies. And there is no heaven and hell duality in the bible. The way people are indoctrinated one would think the bible says.. In the beginning God created the heavens and hell.

There is a holy city...the New Jerusalem, for the saints (holy).

The righteous live among the saved of the nations.

The unclean (filthy) are cast into outer darkness

The wicked are put to death in the lake of fire.


There are two judgments...from two resurrections...one for God's house (Bema seat) and one for the nations (GWT) with both winners and losers in each. 2X2= 4

Ok I don't get it... there is only 1 book of LIFE you are either in it or not meaning lake of fire to me.

 

[marks]

We are sitting with a problem, in the Textus and Berean

Ὁ (Article, Nominative, Masculine, Singular) - "The"
ἀδικῶν (Participle, Present, Active, Nominative, Masculine, Singular, ἀδικέω) - "one doing wrong/unrighteous"
ἀδικησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ἀδικέω) - "let him do wrong/unrighteous"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ῥυπαρὸς (Adjective, Nominative, Masculine, Singular) - "filthy/vile"
ῥυπανθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ῥυπαίνω) - "let him be made filthy"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
δίκαιος (Adjective, Nominative, Masculine, Singular) - "righteous"
δικαιοσύνην (Noun, Accusative, Feminine, Singular) - "righteousness"
ποιησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ποιέω) - "let him practice/do"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ἅγιος (Adjective, Nominative, Masculine, Singular) - "holy"
ἁγιασθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ἁγιάζω) - "let him be made holy"
ἔτι (Adverb) - "still/yet"
The Textus Receptus version of Revelation 22:11 is identical in structure and wording to the SBLGNT version, thus the parsing remains the same. This verse emphasizes the continuation of the current state or behavior of individuals, using a series of imperatives to indicate that each group should persist in their respective actions or conditions.

What Translation is yours?

This one is named "ScrTR" which is Scrivener's Textus Receptus.

Much love!

 

[Episkopos]

Ok I don't get it... there is only 1 book of LIFE you are either in it or not meaning lake of fire to me.

To you? To you? I don't think you get to decide what the bible is saying.

There are 3 books for judgment according to the bible.

1. The Book of Life

2. The Lamb's Book of Life

3. The Book of Remembrance.

Do a study....

 

[Johann]

which is Scrivener's Textus Receptus.

Revelation 22:11 in Scrivener's Textus Receptus:
Scrivener's Textus Receptus:
Ὁ ἀδικῶν ἀδικησάτω ἔτι· καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι· καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.

Parsing with Grammar:
Ὁ (Article, Nominative, Masculine, Singular) - "The"
ἀδικῶν (Participle, Present, Active, Nominative, Masculine, Singular, ἀδικέω) - "one doing wrong/unrighteous"
ἀδικησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ἀδικέω) - "let him do wrong/unrighteous"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ῥυπαρὸς (Adjective, Nominative, Masculine, Singular) - "filthy/vile"
ῥυπανθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ῥυπαίνω) - "let him be made filthy"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
δίκαιος (Adjective, Nominative, Masculine, Singular) - "righteous"
δικαιοσύνην (Noun, Accusative, Feminine, Singular) - "righteousness"
ποιησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ποιέω) - "let him practice/do"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ἅγιος (Adjective, Nominative, Masculine, Singular) - "holy"
ἁγιασθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ἁγιάζω) - "let him be made holy"
ἔτι (Adverb) - "still/yet"

Explanation:
Both Scrivener's Textus Receptus and other versions of the Textus Receptus typically share the same wording, especially for a verse like Revelation 22:11. The parsing with grammar for this verse will remain consistent across these versions. The slight differences, if any, would typically be in orthography or minor textual variations, but for Revelation 22:11, there is no such difference noted.

Looks we have a problem with the Passive and Active with the Imperative @marks

 

[Cyd]

To you? To you? I don't think you get to decide what the bible is saying.

There are 3 books for judgment according to the bible.

1. The Book of Life

2. The Lamb's Book of Life

3. The Book of Remembrance.

Do a study....

Well then lets add the book of Generations and the book of the covenant and the book of war. The book of Life and the Lambs book are one in the same to me. Remembrance would be why you are blotted out. Oh well believe as you want... There is one judgment that counts that is the one against the Holy Spirit. I give up you have all the books you want I am concerned about 1.

 

[marks]

Revelation 22:11 in Scrivener's Textus Receptus:
Scrivener's Textus Receptus:
Ὁ ἀδικῶν ἀδικησάτω ἔτι· καὶ ὁ ῥυπαρὸς ῥυπανθήτω ἔτι· καὶ ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι· καὶ ὁ ἅγιος ἁγιασθήτω ἔτι.

Parsing with Grammar:
Ὁ (Article, Nominative, Masculine, Singular) - "The"
ἀδικῶν (Participle, Present, Active, Nominative, Masculine, Singular, ἀδικέω) - "one doing wrong/unrighteous"
ἀδικησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ἀδικέω) - "let him do wrong/unrighteous"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ῥυπαρὸς (Adjective, Nominative, Masculine, Singular) - "filthy/vile"
ῥυπανθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ῥυπαίνω) - "let him be made filthy"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
δίκαιος (Adjective, Nominative, Masculine, Singular) - "righteous"
δικαιοσύνην (Noun, Accusative, Feminine, Singular) - "righteousness"
ποιησάτω (Verb, Aorist, Imperative, Active, 3rd Person, Singular, ποιέω) - "let him practice/do"
ἔτι (Adverb) - "still/yet"
καὶ (Conjunction) - "and"
ὁ (Article, Nominative, Masculine, Singular) - "The"
ἅγιος (Adjective, Nominative, Masculine, Singular) - "holy"
ἁγιασθήτω (Verb, Aorist, Imperative, Passive, 3rd Person, Singular, ἁγιάζω) - "let him be made holy"
ἔτι (Adverb) - "still/yet"

Explanation:
Both Scrivener's Textus Receptus and other versions of the Textus Receptus typically share the same wording, especially for a verse like Revelation 22:11. The parsing with grammar for this verse will remain consistent across these versions. The slight differences, if any, would typically be in orthography or minor textual variations, but for Revelation 22:11, there is no such difference noted.

Looks we have a problem with the Passive and Active with the Imperative @marks

Lord Jesus please give wisdom and understanding! I'm going to do some thinking at this point, and I'm interested on any of your thoughts on this!

Much love!

 

[Johann]

Lord Jesus please give wisdom and understanding! I'm going to do some thinking at this point, and I'm interested on any of your thoughts on this!

Much love!

Berean--which I will delete now--

Rev 22:11 The [one] ὁ being unrighteous, ἀδικῶν let him be unrighteous ἀδικησάτω still; ἔτι, and καὶ he who ὁ is filthy, ῥυπαρὸς let him be filthy ῥυπανθήτω still; ἔτι, and καὶ he who ὁ [is] righteous, δίκαιος let him practice ποιησάτω righteousness δικαιοσύνην still; ἔτι, and καὶ he who [is] ὁ holy, ἅγιος let him be holy ἁγιασθήτω still.” ἔτι.

Transliteration: ho
Morphology: Art-NMS
Article - Nominative Masculine Singular
Strong's no.: G3588 (ὁ)
Meaning: The, the definite article.

Transliteration: adikōn
Morphology: V-PPA-NMS
Verb - Present Participle Active - Nominative Masculine Singular
Strong's no.: G91 (ἀδικέω)
Meaning: To act unjustly towards, injure, harm.

ἀδικησάτω
Transliteration: adikēsatō
Morphology: V-AMA-3S
Verb - Aorist Imperative Active - 3rd Person Singular
Strong's no.: G91 (ἀδικέω)
Meaning: To act unjustly towards, injure, harm.

I notice yours have "VM" --Verb, Imperative. Correct.

Transliteration: rhyparos
Part of Speech: Verb
Tense: Present G5774
Voice: Active G5784
Mood: Participle G5796
Case: Nominative (subject
predicate nominative) Gender: Masculine.


ρυπωσατω
Part of Speech: Verb
Tense: Aorist G5777
Voice: Active G5784
Mood: iMperative G5794
Person: Third [he/she/it].

Textus

Rev 22:11 οG3588 T-NSM αδικωνG91 V-PAP-NSM αδικησατωG91 V-AAM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM ρυπωνG4510 V-PAP-NSM ρυπωσατωG4510 V-AAM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM δικαιοςG1342 A-NSM δικαιωθητωG1344 V-APM-3S ετιG2089 ADV καιG2532 CONJ οG3588 T-NSM αγιοςG40 A-NSM αγιασθητωG37 V-APM-3S ετιG2089 ADV
Textus

Rev 22:11 The G3588 t_ Nom Sg m ho ο T1 Art-NMS The [one] one-injuring G91 G5723 vp Pres Act Nom Sg m adikon αδικων T2 V-PPA-NMS being unrighteous, let-him-injure ! G91 G5657 vm Aor Act 3 Sg adikesato αδικησατω T3 V-AMA-3S let him be unrighteous Still G2089 Adv eti ετι T4 Adv still; And G2532 Conj kai και T5 Conj and The G3588 t_ Nom Sg m ho ο T6 Art-NMS he who one-being-filthy G4510 G5723 vp Pres Act Nom Sg m rupon rupwn T7 V-AMP-3S let him be filthy let-him-be-filthy ! G4510 G5657 vm Aor Act 3 Sg ruposato rupwsatw T8 - - Still G2089 Adv eti ετι T9 Adv still; And G2532 Conj kai και T10 Conj and The G3588 t_ Nom Sg m ho ο T11 Art-NMS he who just-one G1342 a_ Nom Sg m dikaios δικαιοσ T12 Adj-NMS [is] righteous, let-him-be-being-justified ! G1344 G5682 vm Aor Pas 3 Sg dikaiotheto dikaiwqhtw T13 - - Still G2089 Adv eti ετι T14 Adv still; And G2532 Conj kai και T15 Conj and The G3588 t_ Nom Sg m ho ο T16 Art-NMS he who [is] holy-one G40 a_ Nom Sg m hagios αγιοσ T17 Adj-NMS holy, let-him-be-being-hallowed ! G37 G5682 vm Aor Pas 3 Sg hagiastheto αγιασθητω T18 V-AMP-3S let him be holy Still G2089 Adv eti ετι T19 Adv still.

Problem solved--my apologies brother @marks-- the Berean Bible I will delete from my computer. I take it you have observed the Imperatives? It is a command, a state for these and reminds me of Romans where God handed over---

Romans 1:24: "Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another."

Romans 1:26: "Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones."

Romans 1:28: "Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done."

Really sorry for causing a bit of confusion here-
J.

 

[amadeus]

Lord Jesus please give wisdom and understanding! I'm going to do some thinking at this point, and I'm interested on any of your thoughts on this!

Much love!

Jer 10:23

O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.

We can read and study according to our flesh alone and listen to what other men say, but doing that are we not directing our own steps? But... if in our reading, studying and listening to other men God is giving us direction... then would it not be a directed result? How does God do that for anyone?

Joh 14:6

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Joh 14:26

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

 

[Johann]

Jer 10:23

O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.

We can read and study according to our flesh alone and listen to what other men say, but doing that are we not directing our own steps? But... if in our reading, studying and listening to other men God is giving us direction... then would it not be a directed result? How does God do that for anyone?

Joh 14:6

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Joh 14:26

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Still need to study our Bibles friend since the Holy Spirit will teach us nothing if we are not familiar with the Scriptures-will bring nothing to mind, will teach us nothing if not acquainted with the written word.

 

[marks]

Problem solved--my apologies brother @marks-- the Berean Bible I will delete from my computer. I take it you have observed the Imperatives? It is a command, a state for these and reminds me of Romans where God handed over---

Romans 1:24: "Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another."

Romans 1:26: "Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones."

Romans 1:28: "Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done."

I think you are making a good connection between these passages.

Really sorry for causing a bit of confusion here-
J.

A small bump in the road, we cleared it with examination of the Bible. I love it!!

So back to my previous thought, about Passive Imperative "be being made righteous" & " be being made holy", this sounds to me like standing in faith, something like that. I have a part to play, but it's not the actually righteous-izing, or holy-izing, God does that. It's still hard to wrap my mind around, I have the sense that we are positioned for this to happen, kind of like where Jude wrote,

Jude 1:21 KJV
Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Jesus gives mercy, we keep ourselves in God's love as we are looking for His mercy.

Your thoughts?

Much love!

 

[amadeus]

Still need to study our Bibles friend since the Holy Spirit will teach us nothing if we are not familiar with the Scriptures-will bring nothing to mind, will teach us nothing if not acquainted with the written word.

I do not believe that I said anything different. I am into my Bible daily, seven days a week, 52 weeks a year.

 

[Johann]

I think you are making a good connection between these passages.

A small bump in the road, we cleared it with examination of the Bible. I love it!!

So back to my previous thought, about Passive Imperative "be being made righteous" & " be being made holy", this sounds to me like standing in faith, something like that. I have a part to play, but it's not the actually righteous-izing, or holy-izing, God does that. It's still hard to wrap my mind around, I have the sense that we are positioned for this to happen, kind of like where Jude wrote,

Jude 1:21 KJV
Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Jesus gives mercy, we keep ourselves in God's love as we are looking for His mercy.

Your thoughts?

Much love!

I will come back to you, but I appreciate how you articulated the concept—BE! being MADE righteous! God is passively "working" in us through the sphere of the Holy Spirit, provided we remain humble and obedient to His imperatives. This involves a hunger and thirst for righteousness (dikaiosune), which, as noted, is described in the Present Tense.

Scriptural Context:

Being Made Righteous:

Romans 5:19: "For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous."
This verse emphasizes the transformative effect of Christ's obedience, resulting in our being made righteous.
God Working in Us:

Philippians 2:13: "For it is God who works in you to will and to act in order to fulfill his good purpose."
This passage highlights how God works within us, often in ways that are not immediately perceptible.
Humility and Obedience:

James 4:6: "But he gives us more grace. That is why Scripture says: ‘God opposes the proud but shows favor to the humble.’"
Humility is essential for receiving God's grace and aligns with our obedience to His commands.
Hunger and Thirst for Righteousness:

Matthew 5:6: "Blessed are those who hunger and thirst for righteousness, for they will be filled."
The present tense in this beatitude underscores an ongoing, continuous pursuit of righteousness.
Present Tense of Righteousness:

2 Corinthians 5:21: "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God."
This passage reflects the present reality of our status as the righteousness of God in Christ, a continuous state resulting from our union with Him.

Later brother--problems here where I am.

 

[Johann]

I do not believe that I said anything different. I am into my Bible daily, seven days a week, 52 weeks a year.

No problem, the atmosphere is tension filled. But be of good cheer-I won't be here much longer.