Sanctification

Sanctification Verses

Gospels:

- John 17:17 : “Sanctify them in the truth; your word is truth.”

John 17:17 (Greek Text)

• Greek: ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν.

• Transliteration: Hagiason autous en tē alētheia; ho logos ho sos alētheia estin.

• English Translation: “Sanctify them in the truth; your word is truth.”

Syntactical Breakdown

1. ἁγίασον (Hagiason):

• Verb: This is an aorist active imperative, second person singular of the verb ἁγιάζω (hagiazō), which means “to sanctify” or “to make holy.”

• Imperative Mood: The imperative mood here indicates a command or request. Jesus is instructing or asking the Father to sanctify the disciples.

• Aorist Tense: The aorist tense generally indicates a completed action, but in the imperative mood, it often conveys a sense of urgency or importance.

2. αὐτοὺς (autous):

• Pronoun: This is a personal pronoun, accusative plural masculine, meaning “them.”

• Direct Object: The pronoun serves as the direct object of the verb ἁγίασον, indicating who is to be sanctified.

3. ἐν τῇ ἀληθείᾳ (en tē alētheia):

• Prepositional Phrase: This phrase means “in the truth.”

• ἐν (en): The preposition “in” governs the dative case and indicates the means or sphere in which the action of the verb takes place.

• τῇ ἀληθείᾳ (tē alētheia): “The truth” is in the dative singular feminine, functioning as the object of the preposition ἐν.

• Syntax Function: This phrase specifies the means or the instrument by which the sanctification is to be accomplished. Jesus is asking for the disciples to be sanctified in or by means of “the truth.”

4. ὁ λόγος ὁ σὸς (ho logos ho sos):

• Subject: “Your word” is the subject of the second clause.

• ὁ λόγος (ho logos): “The word” is nominative singular masculine, functioning as the subject.

• ὁ σὸς (ho sos): “Your” is a possessive pronoun, nominative singular masculine, agreeing with “the word” (λόγος). The article “ho” is repeated for emphasis.

• Syntax Function: The repetition of the article emphasizes the identity of “the word” as belonging specifically to God (the Father).

5. ἀλήθειά ἐστιν (alētheia estin):

• Predicate Nominative: “Truth” is a nominative singular feminine noun, serving as the predicate nominative.

• ἐστιν (estin): “Is” is the present active indicative, third person singular of the verb εἰμί (eimi), meaning “to be.”

• Syntax Function: This clause states an identity or equivalence, affirming that “your word” is equivalent to “truth.”

Summary of Syntax

• Main Clause: ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ (Sanctify them in the truth)

• The main verb “Sanctify” (ἁγίασον) is in the imperative mood, giving a direct request.

• The object of the sanctification is “them” (αὐτοὺς).

• The prepositional phrase “in the truth” (ἐν τῇ ἀληθείᾳ) indicates the means by which the sanctification is to occur.

• Subordinate Clause: ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (Your word is truth)

• This clause provides the reason or basis for the sanctification, linking “the truth” to “your word.”

• “Your word” is the subject, and “truth” is the predicate nominative, connected by the verb “is.”

Theological Implication

The syntax of John 17:17 emphasizes the means of sanctification—“the truth”—and identifies this truth explicitly with God’s word. The structure of the sentence reinforces the idea that sanctification is a process rooted in the truth of God’s word, highlighting the centrality of Scripture in the believer’s sanctification.

- John 17:19 : “And for their sake I consecrate myself, that they also may be sanctified in truth.”

• Greek: καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ.

• Transliteration (Modern Greek Pronunciation): ke ypér aftón egó ayíazo emaftón, ína ósin ke aftí ayiasméni en alíthia.

• English Translation: “And for their sake I consecrate myself, that they also may be sanctified in truth.”

Syntactical Breakdown

1. καὶ ὑπὲρ αὐτῶν (ke ypér aftón):

• καὶ (ke): The conjunction “and” connects this verse to the preceding context, indicating a continuation of the thought.

• ὑπὲρ αὐτῶν (ypér aftón): This prepositional phrase means “for their sake” or “on behalf of them.”

• ὑπὲρ (ypér): The preposition “for” or “on behalf of” governs the genitive case.

• αὐτῶν (aftón): A genitive plural pronoun meaning “them,” indicating those for whom Jesus is acting.

2. ἐγὼ ἁγιάζω ἐμαυτόν (egó ayíazo emaftón):

• ἐγὼ (egó): The pronoun “I” is nominative singular and is emphatic here, underscoring that Jesus Himself is the one taking this action.

• ἁγιάζω (ayíazo): The verb “consecrate” or “sanctify” is in the present active indicative, first person singular. This indicates an ongoing or continuous action that Jesus is performing.

• ἐμαυτόν (emaftón): A reflexive pronoun in the accusative singular, meaning “myself,” indicating that Jesus is consecrating or sanctifying Himself.

3. ἵνα ὦσιν καὶ αὐτοὶ (ína ósin ke aftí):

• ἵνα (ína): A conjunction meaning “that” or “so that,” introducing a purpose clause. It indicates the purpose or result of Jesus’ self-consecration.

• ὦσιν (ósin): The verb “may be” is in the present active subjunctive, third person plural, indicating the desired outcome or potential action of the subject.

• καὶ αὐτοὶ (ke aftí): The phrase “they also” or “they themselves” consists of the conjunction “and” (καὶ) and the pronoun “they” (αὐτοὶ), which is nominative plural masculine. This emphasizes that the disciples are included in the purpose of the action.

4. ἡγιασμένοι ἐν ἀληθείᾳ (ayiasméni en alíthia):

• ἡγιασμένοι (ayiasméni): This is a perfect passive participle, nominative plural masculine, meaning “sanctified” or “having been sanctified.” The perfect tense here indicates a completed action with ongoing effects.

• ἐν ἀληθείᾳ (en alíthia): A prepositional phrase meaning “in truth.” This indicates the means or sphere in which the sanctification takes place.

Summary of Syntax

• Main Clause: καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν (And for their sake I consecrate myself)

• The main verb “consecrate” (ἁγιάζω) is in the present tense, suggesting an ongoing or deliberate action by Jesus.

• The reflexive pronoun “myself” (ἐμαυτόν) indicates that Jesus is the one performing the action on Himself, underscoring His voluntary and active role in the process.

• The prepositional phrase “for their sake” (ὑπὲρ αὐτῶν) indicates the purpose or motivation behind His self-consecration.

• Purpose Clause: ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ (that they also may be sanctified in truth)

• The conjunction “that” (ἵνα) introduces the purpose clause, showing the reason for Jesus’ self-consecration.

• The verb “may be” (ὦσιν) in the subjunctive mood indicates that the disciples’ sanctification is the intended outcome.

• The participle “sanctified” (ἡγιασμένοι) in the perfect tense suggests a completed action with ongoing results, emphasizing the enduring state of sanctification.

• The phrase “in truth” (ἐν ἀληθείᾳ) indicates the sphere or means of sanctification, similar to John 17:17, reinforcing that the truth (God’s word) is the basis of this sanctification.

Theological Implication

The syntax of John 17:19 emphasizes that Jesus’ act of self-consecration is purposeful and directly linked to the sanctification of His disciples. His sanctification is ongoing (present tense) and serves to bring about their sanctification, which is described as both a completed state (perfect tense) and something that continues to have effects.

• Ongoing Process: The present tense of the verb ἁγιάζω (ayíazo) suggests that sanctification is not a one-time event but an ongoing, continuous action that Jesus is engaged in for the sake of His disciples.

• Completed State with Ongoing Effects: The perfect participle ἡγιασμένοι (ayiasméni) indicates that sanctification, once initiated, has a lasting effect. This aligns with the understanding that sanctification begins at conversion but continues throughout the believer’s life as they are continually “in truth.”

Thus, this verse, when considered in its syntactical context, supports the view that sanctification is an ongoing process in the life of the believer, initiated by Christ’s own sanctification and sustained through the truth of God’s word.

Acts:

- Acts 20:32 : “And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.”

• Greek: Καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποικοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.

• Transliteration (Modern Greek Pronunciation): Ke ta nyn paratíthemai ymás to Theó ke to lógō tis cháritos aftoú, to dynaménō epoikodomísai ke doúnai tin klironomían en tis ayiasménis pãsin.

• English Translation: “And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.”

Syntactical Breakdown

1. Καὶ τὰ νῦν (Ke ta nyn):

• Καὶ (ke): The conjunction “and” connects this statement to the preceding discourse, indicating a continuation.

• τὰ νῦν (ta nyn): “And now” or “and the present,” where νῦν (nyn) means “now” and τὰ (ta) is an article indicating the definite moment in time. This phrase sets the temporal context for the following action.

2. παρατίθεμαι ὑμᾶς τῷ θεῷ (paratíthemai ymás to Theó):

• παρατίθεμαι (paratíthemai): This is a verb in the present middle indicative, first person singular, meaning “I commend” or “I entrust.” The middle voice indicates that the speaker (Paul) is performing this action on behalf of himself for the benefit of others.

• ὑμᾶς (ymás): A personal pronoun in the accusative plural, meaning “you” (referring to the listeners or audience). This serves as the direct object of the verb παρατίθεμαι.

• τῷ θεῷ (to Theó): A prepositional phrase meaning “to God.” τῷ (to) is the dative singular article, and θεῷ (Theó) is the dative singular form of “God,” indicating the recipient of the action.

3. καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ (ke to lógō tis cháritos aftoú):

• καὶ (ke): The conjunction “and” introduces the second recipient of the commendation.

• τῷ λόγῳ (to lógō): “To the word,” where τῷ (to) is the dative singular article, and λόγῳ (lógō) is the dative singular noun meaning “word.”

• τῆς χάριτος (tis cháritos): A genitive phrase meaning “of grace.” τῆς (tis) is the genitive singular article, and χάριτος (cháritos) is the genitive singular form of “grace.”

• αὐτοῦ (aftoú): A genitive singular pronoun meaning “His,” referring to God. This phrase as a whole, “the word of His grace,” refers to the message or revelation of God’s grace.

4. τῷ δυναμένῳ ἐποικοδομῆσαι καὶ δοῦναι (to dynaménō epoikodomísai ke doúnai):

• τῷ δυναμένῳ (to dynaménō): This is a participial phrase, where δυναμένῳ (dynaménō) is a present middle/passive participle in the dative singular masculine, meaning “which is able” or “who is able.” The article τῷ (to) links this participle with the previous phrase, referring to the “word of His grace.”

• ἐποικοδομῆσαι (epoikodomísai): An aorist active infinitive, meaning “to build up” or “to edify.” This infinitive expresses the action that the word of grace is able to perform.

• καὶ δοῦναι (ke doúnai): Another aorist active infinitive, meaning “and to give.” This continues the list of actions that the word of grace is able to accomplish.

5. τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν (tin klironomían en tis ayiasménis pãsin):

• τὴν κληρονομίαν (tin klironomían): “The inheritance,” where τὴν (tin) is the accusative singular article, and κληρονομίαν (klironomían) is the accusative singular noun meaning “inheritance.” This is the direct object of the infinitive “to give.”

• ἐν τοῖς ἡγιασμένοις (en tis ayiasménis): A prepositional phrase meaning “among those who are sanctified.” ἐν (en) is the preposition “in” or “among,” τοῖς (tis) is the dative plural article, and ἡγιασμένοις (ayiasménis) is a perfect passive participle in the dative plural masculine, meaning “having been sanctified” or “who are sanctified.”

• πᾶσιν (pãsin): A dative plural adjective meaning “all,” modifying ἡγιασμένοις (ayiasménis) to emphasize that the inheritance is among “all” those who are sanctified.

Summary of Syntax

• Main Clause: καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ (And now I commend you to God and to the word of His grace)

• The verb “commend” (παρατίθεμαι) is in the present middle indicative, indicating an ongoing action where Paul is entrusting the believers to God’s care and the power of His word.

• The objects of this commendation are “you” (ὑμᾶς) and are directed “to God” (τῷ θεῷ) and “to the word of His grace” (τῷ λόγῳ τῆς χάριτος αὐτοῦ).

• Participial and Infinitive Clauses: τῷ δυναμένῳ ἐποικοδομῆσαι καὶ δοῦναι (which is able to build you up and to give you)

• The participle δυναμένῳ (dynaménō) describes the capability of “the word of His grace,” emphasizing its ability to both build up (ἐποικοδομῆσαι) and to give (δοῦναι).

• The infinitives describe what the word of grace can do: “build up” (ἐποικοδομῆσαι) and “give” (δοῦναι).

• Object and Prepositional Phrase: τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν (the inheritance among all those who are sanctified)

• The object “the inheritance” (τὴν κληρονομίαν) is what the word of grace is able to give.

• The prepositional phrase “among all those who are sanctified” (ἐν τοῖς ἡγιασμένοις πᾶσιν) indicates the recipients of this inheritance, emphasizing their sanctified status.

Theological Implication

The syntax of Acts 20:32 reveals several important theological points:

1. Ongoing Commendation: Paul is continually entrusting the believers to God’s care and the power of His word, indicating that this is a sustained and deliberate action, not a one-time event.

2. Active Role of God’s Word: The word of God’s grace is described as actively building up and granting an inheritance. The present participle δυναμένῳ (dynaménō) suggests that this is an ongoing and effective process.

3. Sanctification as a Completed Action with Ongoing Effects: The perfect participle ἡγιασμένοις (ayiasménis) indicates that those who receive the inheritance are in a state of having been sanctified, yet they continue to live in this sanctified state. This points to sanctification as a completed work with enduring implications for the believer’s life.

4. Inheritance Among the Sanctified: The inheritance is not just given individually but among all who are sanctified, emphasizing the communal aspect of salvation and the shared participation in God’s promises.

This verse, with its emphasis on the ongoing power of God’s word to edify and sanctify believers, supports the view of sanctification as a process that has a beginning but continues to have effects throughout the believer’s life.

- Acts 26:18 : “To open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.”

Romans:

- Romans 6:19 : “For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.”

• Greek: Ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν.

• Transliteration (Modern Greek Pronunciation): Anthrópinon légo dià tin asthéneian tis sarkós ymón; óspér gar parestísate ta mélē ymón doúla ti akatharsía ke ti anomía is tin anomían, oúto nýn parastísate ta mélē ymón doúla ti dikaiosýni is ayiásmon.

• English Translation: “I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.”

Syntactical Breakdown

1. Ἀνθρώπινον λέγω (Anthrópinon légo):

• Ἀνθρώπινον (Anthrópinon): An adjective in the accusative singular neuter, meaning “in human terms” or “in a human way.” This adjective is modifying the implied object of “I speak.”

• λέγω (légo): The verb “I speak” or “I say,” present active indicative, first person singular, indicating Paul’s ongoing action of speaking or explaining.

2. διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν (dià tin asthéneian tis sarkós ymón):

• διὰ (dià): A preposition meaning “because of” or “on account of,” governing the accusative case.

• τὴν ἀσθένειαν (tin asthéneian): “The weakness,” where τὴν (tin) is the accusative singular article, and ἀσθένειαν (asthéneian) is the accusative singular noun meaning “weakness” or “infirmity.”

• τῆς σαρκὸς ὑμῶν (tis sarkós ymón): “Of your flesh,” where τῆς (tis) is the genitive singular article, σαρκὸς (sarkós) is the genitive singular noun meaning “flesh,” and ὑμῶν (ymón) is the genitive plural pronoun meaning “of you” or “your.” This phrase explains the reason Paul is speaking “in human terms.”

3. ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν (óspér gar parestísate ta mélē ymón doúla ti akatharsía ke ti anomía is tin anomían):

• ὥσπερ (óspér): A conjunction meaning “just as” or “as,” introducing a comparative clause.

• γὰρ (gar): A conjunction meaning “for,” often used to explain or clarify a previous statement.

• παρεστήσατε (parestísate): Aorist active indicative, second person plural of the verb παρίστημι (parístēmi), meaning “you presented” or “you offered.” The aorist tense indicates a past action.

• τὰ μέλη ὑμῶν (ta mélē ymón): “Your members,” where τὰ (ta) is the accusative plural article, μέλη (mélē) is the accusative plural noun meaning “members” or “parts,” and ὑμῶν (ymón) is the genitive plural pronoun “of you” or “your.” This phrase functions as the direct object of the verb.

• δοῦλα (doúla): An adjective in the accusative plural neuter, meaning “slaves” or “enslaved.” This adjective describes the members being presented.

• τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ (ti akatharsía ke ti anomía): A dative phrase meaning “to impurity and to lawlessness,” where τῇ (ti) is the dative singular article, ἀκαθαρσίᾳ (akatharsía) is the dative singular noun meaning “impurity,” and ἀνομίᾳ (anomía) is the dative singular noun meaning “lawlessness.”

• εἰς τὴν ἀνομίαν (is tin anomían): A prepositional phrase meaning “into lawlessness,” where εἰς (is) is the preposition “into” or “leading to,” governing the accusative case, and τὴν ἀνομίαν (tin anomían) is the accusative singular noun meaning “lawlessness.”

4. οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν (oúto nýn parastísate ta mélē ymón doúla ti dikaiosýni is ayiásmon):

• οὕτω (oúto): An adverb meaning “so” or “in the same way,” introducing the parallel action to what was described in the previous clause.

• νῦν (nýn): An adverb meaning “now,” indicating the present moment or action.

• παραστήσατε (parastísate): Aorist active imperative, second person plural of the verb παρίστημι (parístēmi), meaning “present” or “offer.” The imperative mood indicates a command.

• τὰ μέλη ὑμῶν (ta mélē ymón): “Your members,” as before, functioning as the direct object of the verb.

• δοῦλα (doúla): Again, meaning “slaves” or “enslaved,” describing how the members are to be presented.

• τῇ δικαιοσύνῃ (ti dikaiosýni): A dative phrase meaning “to righteousness,” where τῇ (ti) is the dative singular article, and δικαιοσύνῃ (dikaiosýni) is the dative singular noun meaning “righteousness.”

• εἰς ἁγιασμόν (is ayiásmon): A prepositional phrase meaning “leading to sanctification,” where εἰς (is) is the preposition “into” or “leading to,” and ἁγιασμόν (ayiásmon) is the accusative singular noun meaning “sanctification” or “holiness.”

Summary of Syntax

• Main Clause: Ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν (I am speaking in human terms because of the weakness of your flesh)

• Paul uses the verb “I speak” (λέγω) to explain why he is using a particular analogy or comparison.

• The reason for this is “because of the weakness of your flesh” (διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν), indicating that Paul is accommodating their understanding by using a human analogy.

• Comparative Clause: ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν (For just as you presented your members as slaves to impurity and to lawlessness leading to more lawlessness)

• The verb “you presented” (παρεστήσατε) describes a past action where the believers had offered their bodies to sin.

• Their members were “enslaved” (δοῦλα) to impurity and lawlessness, leading to further lawlessness.

• Imperative Clause: οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν (so now present your members as slaves to righteousness leading to sanctification)

• The command “present” (παραστήσατε) parallels the previous action but now focuses on presenting their bodies to righteousness.

• The goal of this action is “leading to sanctification” (εἰς ἁγιασμόν), showing the ultimate purpose of this righteous living.

Theological Implication

The syntax of Romans 6:19 provides a clear structure that contrasts past and present actions and their respective outcomes:

1. Past Life vs. New Life: The syntax contrasts the believers’ former way of living (enslaved to impurity and lawlessness) with their new life in Christ (enslaved to righteousness). The aorist tense of “presented” (παρεστήσατε) indicates that their past actions were decisive, but now they are called to a new way of living.

2. Ongoing Command: The aorist imperative “present” (παραστήσατε) is a command for a decisive action that should characterize the believer’s life. This presentation of their bodies to righteousness is not just a one-time event but an ongoing commitment.

3. Sanctification as a Process: The phrase “leading to sanctification” (εἰς ἁγιασμόν) indicates that the outcome of presenting their bodies to righteousness is sanctification. The use of the preposition εἰς (“into” or “leading to”) suggests that sanctification is the result of ongoing righteous living, implying a process rather than a single moment.

This verse, therefore, supports the view of sanctification as an ongoing process in the life of the believer, requiring continuous, active participation in living righteously, which ultimately leads to greater holiness.

- Romans 6:22 : “But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.”

• Greek (Textus Receptus): Νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον.

• Transliteration (Modern Greek Pronunciation): Nynì de eleftherothéntes apò tis amartías, doulothéntes de tō Theō, échete ton karpòn ymón is ayiásmon, to de télos zoín aiónion.

• English Translation (Textus Receptus): “But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”

Syntactical Breakdown

1. Νυνὶ δὲ (Nynì de):

• Νυνὶ (Nynì): An adverb meaning “now,” indicating the present state or condition in contrast to the previous state.

• δὲ (de): A conjunction often translated as “but” or “and,” used here to contrast the present condition with the former one.

2. ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας (eleftherothéntes apò tis amartías):

• ἐλευθερωθέντες (eleftherothéntes): An aorist passive participle, nominative plural masculine, meaning “having been made free” or “having been set free.” The aorist tense indicates a completed action.

• ἀπὸ τῆς ἁμαρτίας (apò tis amartías): A prepositional phrase meaning “from sin.” ἀπὸ (apò) is the preposition “from,” and τῆς ἁμαρτίας (tis amartías) is the genitive singular noun phrase meaning “of sin.”

3. δουλωθέντες δὲ τῷ θεῷ (doulothéntes de tō Theō):

• δουλωθέντες (doulothéntes): Another aorist passive participle, nominative plural masculine, meaning “having been made slaves” or “having become servants.” The aorist tense here also indicates a completed action.

• δὲ (de): The conjunction “but” or “and,” linking this clause with the previous one.

• τῷ θεῷ (tō Theō): A dative singular phrase meaning “to God.” τῷ (tō) is the dative singular article, and θεῷ (Theō) is the dative singular noun meaning “God.”

4. ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν (échete ton karpòn ymón is ayiásmon):

• ἔχετε (échete): The verb “you have” or “you possess,” present active indicative, second person plural, indicating an ongoing possession or state.

• τὸν καρπὸν ὑμῶν (ton karpòn ymón): “The fruit of you” or “your fruit,” where τὸν (ton) is the accusative singular article, καρπὸν (karpòn) is the accusative singular noun meaning “fruit,” and ὑμῶν (ymón) is the genitive plural pronoun meaning “of you” or “your.”

• εἰς ἁγιασμόν (is ayiásmon): A prepositional phrase meaning “unto sanctification” or “leading to holiness.” εἰς (is) is the preposition “into” or “toward,” and ἁγιασμόν (ayiásmon) is the accusative singular noun meaning “sanctification” or “holiness.”

5. τὸ δὲ τέλος ζωὴν αἰώνιον (to de télos zoín aiónion):

• τὸ τέλος (to télos): “The end” or “the outcome,” where τὸ (to) is the accusative singular article, and τέλος (télos) is the accusative singular noun meaning “end” or “goal.”

• δὲ (de): The conjunction “but” or “and,” introducing a further outcome.

• ζωὴν αἰώνιον (zoín aiónion): “Eternal life,” where ζωὴν (zoín) is the accusative singular noun meaning “life,” and αἰώνιον (aiónion) is the accusative singular adjective meaning “eternal.”

Summary of Syntax

• Main Clause: Νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν (But now, having been made free from sin and having become servants to God, you have your fruit unto holiness)

• The participial phrases ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας (“having been made free from sin”) and δουλωθέντες δὲ τῷ θεῷ (“having become servants to God”) describe the completed actions that define the believers’ current state.

• The verb ἔχετε (“you have”) indicates their present possession of “the fruit” (τὸν καρπὸν), which is leading to sanctification (εἰς ἁγιασμόν).

• Outcome Clause: τὸ δὲ τέλος ζωὴν αἰώνιον (and the end, everlasting life)

• The final outcome or goal of this process is ζωὴν αἰώνιον (“everlasting life”), emphasizing the ultimate result of the sanctification process.

Theological Implication

The syntax of Romans 6:22 highlights several important theological points:

1. Transformation and Freedom: The aorist passive participles ἐλευθερωθέντες (“having been made free”) and δουλωθέντες (“having become servants”) indicate a decisive transformation in the believers’ lives. They have been liberated from the power of sin and are now devoted to God, with these actions completed at a specific point in the past with ongoing effects.

2. Sanctification as an Ongoing Process: The phrase εἰς ἁγιασμόν (“unto holiness” or “leading to sanctification”) suggests that the fruit of their new life in God is an ongoing process that results in sanctification. The preposition εἰς (“into” or “toward”) indicates that sanctification is a goal or direction toward which their lives are moving, implying continuous growth in holiness.

3. Eternal Life as the Ultimate Outcome: The final phrase τὸ δὲ τέλος ζωὴν αἰώνιον (“and the end, everlasting life”) presents eternal life as the ultimate outcome or goal of the sanctification process. This suggests that sanctification is not an end in itself but a means to the ultimate end of eternal life.

In summary, the syntax of Romans 6:22, using the Textus Receptus, emphasizes that sanctification is part of the ongoing transformation of the believer’s life, leading ultimately to eternal life. This verse supports the view that sanctification is a process, starting with a decisive break from sin and continuing as the believer grows in holiness, with the end goal being eternal life.

- Romans 15:16 : “To be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.”

1 Corinthians:

- 1 Corinthians 1:2 : “To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours.”

• Greek (Textus Receptus): τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν.

• Transliteration (Modern Greek Pronunciation): ti ekklisía tou Theoú ti óusi en Korínthō, ayiásmenis en Christō Iisóu, klitoís ayíois, syn pãsin tis epikalouménis to ónoma tou Kyríou imón Iisóu Christoú en pandí tópo, aftón ke imón.

• English Translation (Textus Receptus): “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.”

Syntactical Breakdown

1. τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ (ti ekklisía tou Theoú ti óusi en Korínthō):

• τῇ ἐκκλησίᾳ (ti ekklisía): The dative singular noun with article, “to the church.” τῇ (ti) is the dative singular article, and ἐκκλησίᾳ (ekklisía) is the dative singular noun meaning “church” or “assembly.”

• τοῦ θεοῦ (tou Theoú): A genitive singular phrase meaning “of God.” τοῦ (tou) is the genitive singular article, and θεοῦ (Theoú) is the genitive singular noun meaning “God.”

• τῇ οὔσῃ ἐν Κορίνθῳ (ti óusi en Korínthō): A participial phrase meaning “which is in Corinth.” τῇ (ti) is the dative singular article, οὔσῃ (óusi) is a present active participle in the dative singular feminine, meaning “being” or “existing,” and ἐν Κορίνθῳ (en Korínthō) is a prepositional phrase meaning “in Corinth.”

2. ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ (ayiásmenis en Christō Iisóu):

• ἡγιασμένοις (ayiásmenis): A perfect passive participle in the dative plural masculine, meaning “sanctified” or “having been sanctified.” The perfect tense indicates a completed action with ongoing results.

• ἐν Χριστῷ Ἰησοῦ (en Christō Iisóu): A prepositional phrase meaning “in Christ Jesus.” ἐν (en) is the preposition “in,” governing the dative case, and Χριστῷ Ἰησοῦ (Christō Iisóu) is the dative singular phrase referring to “Christ Jesus.”

3. κλητοῖς ἁγίοις (klitoís ayíois):

• κλητοῖς (klitoís): An adjective in the dative plural masculine, meaning “called” or “invited.”

• ἁγίοις (ayíois): An adjective in the dative plural masculine, meaning “saints” or “holy ones.” This phrase describes the recipients of the letter as those who are “called to be saints.”

4. σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ (syn pãsin tis epikalouménis to ónoma tou Kyríou imón Iisóu Christoú en pandí tópo):

• σὺν πᾶσιν (syn pãsin): A prepositional phrase meaning “with all.” σὺν (syn) is the preposition “with,” and πᾶσιν (pãsin) is the dative plural adjective meaning “all.”

• τοῖς ἐπικαλουμένοις (tis epikalouménis): A present middle participle in the dative plural masculine, meaning “who call upon.” This phrase describes the people who call upon the name of the Lord.

• τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (to ónoma tou Kyríou imón Iisóu Christoú): A noun phrase meaning “the name of our Lord Jesus Christ.” τὸ ὄνομα (to ónoma) is the accusative singular noun meaning “the name,” τοῦ Κυρίου (tou Kyríou) is the genitive singular phrase meaning “of the Lord,” and ἡμῶν Ἰησοῦ Χριστοῦ (imón Iisóu Christoú) is the genitive singular phrase meaning “of our Lord Jesus Christ.”

• ἐν παντὶ τόπῳ (en pandí tópo): A prepositional phrase meaning “in every place.” ἐν (en) is the preposition “in,” and παντὶ τόπῳ (pandí tópo) is the dative singular phrase meaning “every place.”

5. αὐτῶν καὶ ἡμῶν (aftón ke imón):

• αὐτῶν (aftón): A genitive plural pronoun meaning “theirs” or “of them.”

• καὶ ἡμῶν (ke imón): A conjunction καὶ (ke) meaning “and,” followed by ἡμῶν (imón), the genitive plural pronoun meaning “ours” or “of us.”

Summary of Syntax

• Main Clause: τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ (to the church of God which is at Corinth)

• This phrase addresses the letter to the church in Corinth, describing it as the church belonging to God and specifying its location as Corinth.

• Descriptive Phrases:

• ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ (sanctified in Christ Jesus): This phrase describes the members of the Corinthian church as those who have been sanctified in Christ Jesus, indicating their status as holy and set apart.

• κλητοῖς ἁγίοις (called to be saints): This further describes the recipients as those who are called to be saints, emphasizing their divine calling and identity.

• σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ (with all who call upon the name of our Lord Jesus Christ in every place): This phrase expands the audience to include all believers everywhere who call upon the name of Jesus, indicating the universal nature of the Christian faith.

• αὐτῶν καὶ ἡμῶν (theirs and ours): This phrase emphasizes the shared relationship between the Corinthians, Paul, and other believers.

Theological Implication

The syntax of 1 Corinthians 1:2 highlights several important theological points:

1. Sanctification in Christ: The phrase ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ (sanctified in Christ Jesus) emphasizes that the believers in Corinth have been sanctified, set apart, and made holy through their union with Christ. The use of the perfect passive participle indicates a completed action with ongoing effects, signifying that their sanctification is an established fact with enduring consequences.

2. Divine Calling: The phrase κλητοῖς ἁγίοις (called to be saints) underscores that the believers are not only sanctified but also divinely called to live as saints. This calling is not based on their merit but on God’s sovereign choice.

3. Universal Fellowship: The inclusion of σὺν πᾶσιν τοῖς ἐπικαλουμένοις (with all who call upon) expands the scope of the letter to include all believers, emphasizing the universal nature of the church and the shared faith among Christians everywhere.

4. Shared Identity: The closing phrase αὐτῶν καὶ ἡμῶν (theirs and ours) emphasizes the unity and shared identity of all believers in Christ, regardless of their specific location or community.

In summary, the syntax of 1 Corinthians 1:2, using the Textus Receptus, underscores the sanctified status of the Corinthian believers, their divine calling, their fellowship with all Christians, and their shared identity in Christ. This verse highlights the foundational truths of sanctification, calling, and the universal nature of the Christian community.

- 1 Corinthians 1:30 : “And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption.”

• Greek (Textus Receptus): ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις.

• Transliteration (Modern Greek Pronunciation): ex aftoú de yméis este en Christō Iisóu, os egeníthi imín sofía apò Theoú, dikaiosýni te ke ayiásmos ke apolýtrōsis.

• English Translation (Textus Receptus): “But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”

Syntactical Breakdown

1. ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ (ex aftoú de yméis este en Christō Iisóu):

• ἐξ αὐτοῦ (ex aftoú): A prepositional phrase meaning “of Him” or “from Him.” ἐξ (ex) is a preposition meaning “from” or “out of,” and αὐτοῦ (aftoú) is a genitive singular pronoun meaning “Him” (referring to God).

• δὲ (de): A conjunction often translated as “but” or “and,” providing a contrast or continuation.

• ὑμεῖς (yméis): The nominative plural pronoun meaning “you,” indicating the subject of the verb.

• ἐστε (este): The present active indicative verb, second person plural, meaning “are.”

• ἐν Χριστῷ Ἰησοῦ (en Christō Iisóu): A prepositional phrase meaning “in Christ Jesus.” ἐν (en) is the preposition “in,” and Χριστῷ Ἰησοῦ (Christō Iisóu) is the dative singular phrase referring to “Christ Jesus.”

2. ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ (os egeníthi imín sofía apò Theoú):

• ὃς (os): A relative pronoun in the nominative singular masculine, meaning “who” or “which,” referring to Christ Jesus.

• ἐγενήθη (egeníthi): Aorist passive indicative, third person singular of γίνομαι (gínomai), meaning “was made” or “became.” The aorist tense indicates a completed action.

• ἡμῖν (imín): A dative plural pronoun meaning “unto us” or “for us.”

• σοφία (sofía): A nominative singular noun meaning “wisdom.” It serves as the predicate nominative of the relative clause.

• ἀπὸ θεοῦ (apò Theoú): A prepositional phrase meaning “from God.” ἀπὸ (apò) is the preposition “from,” and θεοῦ (Theoú) is the genitive singular noun meaning “God.”

3. δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις (dikaiosýni te ke ayiásmos ke apolýtrōsis):

• δικαιοσύνη (dikaiosýni): A nominative singular noun meaning “righteousness,” one of the qualities Christ has been made for us.

• τε καὶ (te ke): A combination of a particle τε (“and”) and a conjunction καὶ (“and”), used to connect items in a list, often translated as “both…and.”

• ἁγιασμὸς (ayiásmos): A nominative singular noun meaning “sanctification.”

• ἀπολύτρωσις (apolýtrōsis): A nominative singular noun meaning “redemption.”

Summary of Syntax

• Main Clause: ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ (But of Him are you in Christ Jesus)

• The phrase ἐξ αὐτοῦ (of Him) indicates that the believers’ position in Christ is entirely due to God’s action. The verb ἐστε (are) links the subject ὑμεῖς (you) to their position ἐν Χριστῷ Ἰησοῦ (in Christ Jesus).

• Relative Clause: ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ (who was made unto us wisdom from God)

• The relative pronoun ὃς (who) introduces the clause that describes what Christ has become for believers.

• The verb ἐγενήθη (was made) emphasizes that Christ was appointed or became these things for the believers.

• The noun σοφία (wisdom) serves as the first of several attributes Christ embodies for believers.

• List of Attributes: δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις (righteousness and sanctification and redemption)

• These nouns are listed in the nominative case, showing that Christ embodies all these attributes for the believers.

• δικαιοσύνη (righteousness), ἁγιασμὸς (sanctification), and ἀπολύτρωσις (redemption) are all things that Christ has become for the believers.

Theological Implication

The syntax of 1 Corinthians 1:30 highlights several key theological concepts:

1. Union with Christ: The phrase ἐν Χριστῷ Ἰησοῦ (in Christ Jesus) emphasizes the believers’ union with Christ, which is central to their identity. This union is described as being “of Him” or “from Him,” indicating that it is entirely a work of God.

2. Christ as the Source of All Spiritual Blessings: The verse presents Christ as the embodiment of all necessary spiritual qualities for the believer: wisdom, righteousness, sanctification, and redemption. The use of the verb ἐγενήθη (was made) indicates that these blessings are realized in Christ, not by the believers’ own efforts.

3. Sanctification as Part of a Complete Package: ἁγιασμὸς (sanctification) is listed alongside δικαιοσύνη (righteousness) and ἀπολύτρωσις (redemption), showing that sanctification is an integral part of the salvation provided by Christ. It is part of the total transformation that occurs in the life of a believer through their union with Christ.

4. Wisdom from God: The placement of σοφία (wisdom) first in the list emphasizes that all these blessings come from the wisdom of God, which is fully revealed in Christ.

In summary, the syntax of 1 Corinthians 1:30, using the Textus Receptus, underscores that Christ is the source and embodiment of wisdom, righteousness, sanctification, and redemption for believers. This verse highlights the comprehensive nature of salvation and sanctification in Christ, all of which are rooted in the believers’ union with Him.

- 1 Corinthians 6:11 : “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

- 1 Corinthians 7:14 : “For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy.”

• Greek (Textus Receptus): Ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικὶ, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀνδρί· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.

• Transliteration (Modern Greek Pronunciation): Iyíastai gar o anír o ápistos en ti yinaikí, ke iyíastai i gyní i ápistos en tō andrí; epí ara ta tékna ymón akáthartá estin, nýn de áyia estin.

• English Translation (Textus Receptus): “For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.”

Syntactical Breakdown

1. Ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικὶ (Iyíastai gar o anír o ápistos en ti yinaikí):

• Ἡγίασται (Iyíastai): Perfect passive indicative, third person singular of ἁγιάζω (agiazō), meaning “has been sanctified” or “is sanctified.” The perfect tense indicates a completed action with ongoing results.

• γὰρ (gar): A conjunction meaning “for,” often used to explain or provide a reason for a previous statement.

• ὁ ἀνὴρ ὁ ἄπιστος (o anír o ápistos): A noun phrase meaning “the unbelieving husband.” ὁ ἀνὴρ (o anír) is the nominative singular article and noun meaning “the husband,” and ὁ ἄπιστος (o ápistos) is the nominative singular article and adjective meaning “the unbelieving” or “unbelieving.”

• ἐν τῇ γυναικὶ (en ti yinaikí): A prepositional phrase meaning “by the wife” or “in the wife.” ἐν (en) is the preposition “in” or “by,” and τῇ γυναικὶ (ti yinaikí) is the dative singular article and noun meaning “the wife.”

2. καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀνδρί (ke iyíastai i gyní i ápistos en tō andrí):

• καὶ ἡγίασται (ke iyíastai): The conjunction καὶ (ke) means “and,” and ἡγίασται (iyíastai) is the same verb as before, indicating that the unbelieving wife has also been sanctified.

• ἡ γυνὴ ἡ ἄπιστος (i gyní i ápistos): A noun phrase meaning “the unbelieving wife.” ἡ γυνὴ (i gyní) is the nominative singular article and noun meaning “the wife,” and ἡ ἄπιστος (i ápistos) is the nominative singular article and adjective meaning “the unbelieving” or “unbelieving.”

• ἐν τῷ ἀνδρί (en tō andrí): A prepositional phrase meaning “by the husband” or “in the husband.” ἐν (en) is the preposition “in” or “by,” and τῷ ἀνδρί (tō andrí) is the dative singular article and noun meaning “the husband.”

3. ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν (epí ara ta tékna ymón akáthartá estin):

• ἐπεὶ ἄρα (epí ara): ἐπεὶ (epí) is a conjunction meaning “otherwise” or “else,” and ἄρα (ara) is a particle often used for emphasis or to draw a conclusion, meaning “then” or “therefore.”

• τὰ τέκνα ὑμῶν (ta tékna ymón): A noun phrase meaning “your children.” τὰ τέκνα (ta tékna) is the accusative plural article and noun meaning “the children,” and ὑμῶν (ymón) is the genitive plural pronoun meaning “of you” or “your.”

• ἀκάθαρτά ἐστιν (akáthartá estin): ἀκάθαρτά (akáthartá) is a nominative plural adjective meaning “unclean,” and ἐστιν (estin) is the present active indicative verb, third person singular, meaning “are.”

4. νῦν δὲ ἅγιά ἐστιν (nýn de áyia estin):

• νῦν (nýn): An adverb meaning “now,” indicating the current state or condition.

• δὲ (de): A conjunction meaning “but,” providing a contrast.

• ἅγιά (áyia): A nominative plural adjective meaning “holy” or “set apart.”

• ἐστιν (estin): The present active indicative verb, third person singular, meaning “are.”

Summary of Syntax

• Main Clause: Ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικὶ (For the unbelieving husband is sanctified by the wife)

• The perfect passive verb Ἡγίασται (Iyíastai) indicates that the sanctification of the unbelieving spouse is a completed action with ongoing results, occurring ἐν τῇ γυναικὶ (by the wife).

• Parallel Clause: καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀνδρί (and the unbelieving wife is sanctified by the husband)

• This clause is parallel to the first, indicating that the same sanctification applies to an unbelieving wife in relation to her believing husband.

• Conditional Clause: ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν (else were your children unclean)

• This conditional clause suggests that if the sanctification of the unbelieving spouse were not true, the children would be considered ἀκάθαρτά (unclean).

• Contrasting Clause: νῦν δὲ ἅγιά ἐστιν (but now are they holy)

• The contrast is emphasized by νῦν δὲ (but now), indicating that because of the sanctification of the unbelieving spouse, the children are ἅγιά (holy) or set apart.

Theological Implication

The syntax of 1 Corinthians 7:14 highlights several theological points:

1. Sanctification of the Unbelieving Spouse: The use of the perfect passive verb Ἡγίασται (Iyíastai) suggests that the unbelieving spouse is sanctified through the believing partner. This sanctification is not necessarily salvific but indicates a set-apart status within the marriage due to the influence of the believing spouse.

2. Impact on Children: The argument hinges on the status of the children. If the unbelieving spouse were not sanctified, the children would be considered unclean. However, the sanctification of the unbelieving spouse brings a certain sanctity to the children, making them ἅγιά (holy).

3. Holiness as a Status: The term ἅγιά (holy) indicates a set-apart status, implying that the children, by virtue of their parents’ relationship, are considered holy or set apart for God, even within a mixed-faith marriage.

In summary, the syntax of 1 Corinthians 7:14, using the Textus Receptus, emphasizes the sanctifying influence of a believing spouse on an unbelieving partner, with significant implications for the children in such a marriage. This sanctification does not necessarily imply salvation but rather a status of being set apart within the covenant community.

2 Corinthians 3:18 (Textus Receptus Greek Text)

• Greek (Textus Receptus): ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος.

• Transliteration (Modern Greek Pronunciation): Imeís de pántes anakekalymménō prosṓpō tēn dóxan Kyríou katoptrizómenoi, tēn aftḕn eikóna metamorphoúmetha apò dóxis eis dóxan, katháper apò Kyríou Pneúmatos.

• English Translation (Textus Receptus): “But we all, with unveiled face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

Syntactical Breakdown

1. ἡμεῖς δὲ πάντες (Imeís de pántes):

• ἡμεῖς (Imeís): The nominative plural pronoun meaning “we,” used to indicate the subject.

• δὲ (de): A conjunction meaning “but” or “and,” often used to connect and contrast thoughts.

• πάντες (pántes): An adjective in the nominative plural masculine meaning “all” or “all of us,” modifying “we,” to emphasize that this applies to all believers.

2. ἀνακεκαλυμμένῳ προσώπῳ (anakekalymménō prosṓpō):

• ἀνακεκαλυμμένῳ (anakekalymménō): A perfect passive participle in the dative singular neuter, meaning “with unveiled.” The perfect tense indicates a completed action with ongoing results.

• προσώπῳ (prosṓpō): A dative singular noun meaning “face,” indicating the instrument or manner by which something is done. This phrase suggests that the face is unveiled and continues to be so.

3. τὴν δόξαν Κυρίου (tēn dóxan Kyríou):

• τὴν (tēn): The accusative singular article, meaning “the,” pointing to the specific object.

• δόξαν (dóxan): An accusative singular noun meaning “glory,” the direct object of the verb.

• Κυρίου (Kyríou): A genitive singular noun meaning “of the Lord,” specifying whose glory is being beheld.

4. κατοπτριζόμενοι (katoptrizómenoi):

• κατοπτριζόμενοι (katoptrizómenoi): A present middle participle in the nominative plural masculine, meaning “beholding as in a mirror” or “reflecting.” The present tense indicates ongoing, continuous action.

5. τὴν αὐτὴν εἰκόνα (tēn aftḕn eikóna):

• τὴν (tēn): The accusative singular article, meaning “the,” indicating the object.

• αὐτὴν (aftḕn): An accusative singular adjective meaning “the same.”

• εἰκόνα (eikóna): An accusative singular noun meaning “image.” This phrase refers to the same image being transformed into.

6. μεταμορφούμεθα (metamorphoúmetha):

• μεταμορφούμεθα (metamorphoúmetha): A present passive indicative verb, first person plural, meaning “we are being transformed.” The passive voice indicates that the transformation is something being done to us, not by us, and the present tense implies it is an ongoing process.

7. ἀπὸ δόξης εἰς δόξαν (apò dóxis eis dóxan):

• ἀπὸ (apò): A preposition meaning “from,” indicating the source or starting point.

• δόξης (dóxis): A genitive singular noun meaning “glory.”

• εἰς (eis): A preposition meaning “to” or “into,” indicating direction.

• δόξαν (dóxan): An accusative singular noun meaning “glory.” The phrase “from glory to glory” suggests a continuous progression or transformation.

8. καθάπερ ἀπὸ Κυρίου Πνεύματος (katháper apò Kyríou Pneúmatos):

• καθάπερ (katháper): A conjunction meaning “just as” or “even as,” introducing a comparison or explanation.

• ἀπὸ (apò): A preposition meaning “from.”

• Κυρίου (Kyríou): A genitive singular noun meaning “of the Lord.”

• Πνεύματος (Pneúmatos): A genitive singular noun meaning “Spirit.” The phrase indicates that this transformation is from the Lord, who is the Spirit.

Summary of Syntax

• Main Clause: ἡμεῖς δὲ πάντες (But we all)

• The subject “we all” includes all believers, emphasizing that this experience of transformation is universal among them.

• Participial Phrases:

• ἀνακεκαλυμμένῳ προσώπῳ (with unveiled face): Describes the condition of the believers, whose faces are unveiled, indicating openness and receptiveness to the glory of the Lord.

• κατοπτριζόμενοι (beholding as in a mirror): Describes the ongoing action of the believers as they behold or reflect the glory of the Lord.

• Transformation:

• μεταμορφούμεθα (we are being transformed): The main verb in the passive voice indicates that the believers are in the process of transformation, which is ongoing and progressive.

• τὴν αὐτὴν εἰκόνα (into the same image): Specifies that the transformation is into the image of Christ, the ultimate goal of this process.

• ἀπὸ δόξης εἰς δόξαν (from glory to glory): Indicates the progressive nature of this transformation, moving from one degree of glory to another.

• Agency:

• καθάπερ ἀπὸ Κυρίου Πνεύματος (even as by the Spirit of the Lord): Identifies the Holy Spirit as the agent of this transformation, underscoring that this is a divine work.

Theological Implication

The syntax of 2 Corinthians 3:18 supports the concept that sanctification is both definitive and progressive:

1. Definitive Aspect: The believers are already in a state of being unveiled and are beholding the glory of the Lord, indicating that they have been definitively sanctified.

2. Progressive Aspect: The present tense of μεταμορφούμεθα (we are being transformed) and the phrase ἀπὸ δόξης εἰς δόξαν (from glory to glory) highlight the ongoing, progressive nature of sanctification. This transformation into Christ’s image is a continuous process.

3. Divine Agency: The phrase καθάπερ ἀπὸ Κυρίου Πνεύματος (even as by the Spirit of the Lord) indicates that this transformation is carried out by the Holy Spirit, confirming that sanctification is ultimately the work of God in the believer’s life.

This verse strongly supports the idea that sanctification is a dynamic and ongoing process that involves growing in Christlikeness through the work of the Holy Spirit.

2 Corinthians:

- 2 Corinthians 7:1 : “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.”

• Greek (Textus Receptus): Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ.

• Transliteration (Modern Greek Pronunciation): Táftas oún échontes tas epangelías, agapití, katharísōmen eavtoús apò pantós molysmóu sarkós ke pnévmatos, epitelúntes ayiōsýnin en fóvō Theoú.

• English Translation (Textus Receptus): “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

Syntactical Breakdown

1. Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας (Táftas oún échontes tas epangelías):

• Ταύτας (Táftas): A demonstrative pronoun in the accusative plural feminine, meaning “these,” referring to the promises mentioned in the previous chapter.

• οὖν (oún): A conjunction meaning “therefore,” indicating a conclusion or result based on what has been previously stated.

• ἔχοντες (échontes): A present active participle, nominative plural masculine, meaning “having” or “possessing.” It describes the ongoing action of holding or possessing something.

• τὰς ἐπαγγελίας (tas epangelías): A noun phrase in the accusative plural feminine meaning “the promises.” τὰς (tas) is the accusative plural article, and ἐπαγγελίας (epangelías) is the accusative plural noun meaning “promises.”

2. ἀγαπητοί (agapití):

• ἀγαπητοί (agapití): A vocative plural adjective meaning “beloved” or “dearly beloved.” It is used here to address the recipients of the letter in an affectionate and tender manner.

3. καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος (katharísōmen eavtoús apò pantós molysmóu sarkós ke pnévmatos):

• καθαρίσωμεν (katharísōmen): An aorist active subjunctive verb, first person plural, meaning “let us cleanse.” The subjunctive mood indicates an exhortation or command.

• ἑαυτοὺς (eavtoús): A reflexive pronoun in the accusative plural masculine, meaning “ourselves.”

• ἀπὸ παντὸς μολυσμοῦ (apò pantós molysmóu): A prepositional phrase meaning “from all filthiness.” ἀπὸ (apò) is the preposition “from,” παντὸς (pantós) is the genitive singular adjective meaning “all,” and μολυσμοῦ (molysmóu) is the genitive singular noun meaning “filthiness” or “defilement.”

• σαρκὸς καὶ πνεύματος (sarkós ke pnévmatos): A genitive phrase meaning “of the flesh and spirit.” σαρκὸς (sarkós) is the genitive singular noun meaning “flesh,” and πνεύματος (pnévmatos) is the genitive singular noun meaning “spirit.”

4. ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ (epitelúntes ayiōsýnin en fóvō Theoú):

• ἐπιτελοῦντες (epitelúntes): A present active participle, nominative plural masculine, meaning “perfecting” or “completing.” This verb indicates ongoing action.

• ἁγιωσύνην (ayiōsýnin): A noun in the accusative singular feminine meaning “holiness” or “sanctification.”

• ἐν φόβῳ θεοῦ (en fóvō Theoú): A prepositional phrase meaning “in the fear of God.” ἐν (en) is the preposition “in,” φόβῳ (fóvō) is the dative singular noun meaning “fear,” and θεοῦ (Theoú) is the genitive singular noun meaning “of God.”

Summary of Syntax

• Main Clause: Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας (Having therefore these promises)

• The participle ἔχοντες (échontes) describes the ongoing action of possessing the promises, and οὖν (oún) connects this clause with the previous context, indicating that what follows is a result or response to these promises.

• Exhortation: καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος (let us cleanse ourselves from all filthiness of the flesh and spirit)

• The aorist subjunctive verb καθαρίσωμεν (katharísōmen) gives the force of an exhortation or command, urging the recipients to take decisive action.

• The phrase ἀπὸ παντὸς μολυσμοῦ (from all filthiness) specifies what they are to cleanse themselves from, indicating a comprehensive purification from anything that defiles.

• Ongoing Action: ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ (perfecting holiness in the fear of God)

• The present participle ἐπιτελοῦντες (epitelúntes) indicates an ongoing process of perfecting or bringing to completion.

• ἁγιωσύνην (ayiōsýnin), or holiness, is the goal of this ongoing action, to be pursued ἐν φόβῳ θεοῦ (in the fear of God), which provides the proper attitude and context for this pursuit.

Theological Implication

The syntax of 2 Corinthians 7:1 highlights several theological points:

1. Response to Divine Promises: The participle ἔχοντες (échontes), meaning “having” or “possessing,” indicates that the believers’ actions are motivated by the divine promises they have received. The exhortation that follows is a direct response to these promises.

2. Comprehensive Cleansing: The exhortation to “cleanse ourselves from all filthiness” emphasizes the need for thorough purification, addressing both the σαρκὸς (flesh) and πνεύματος (spirit), suggesting that both physical and spiritual aspects of life are to be purified.

3. Ongoing Sanctification: The phrase ἐπιτελοῦντες ἁγιωσύνην (perfecting holiness) indicates that sanctification is an ongoing process that believers must continually pursue. This process is to be carried out ἐν φόβῳ θεοῦ (in the fear of God), suggesting that a reverential awe of God is essential for true sanctification.

In summary, the syntax of 2 Corinthians 7:1, using the Textus Receptus, underscores the importance of responding to God’s promises with a commitment to personal purity and ongoing sanctification. This process is comprehensive, involving both body and spirit, and is to be carried out in the fear of God, reflecting the seriousness of the believer’s call to holiness.

Ephesians:

- Ephesians 1:4 : “Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love.”

- Ephesians 5:25-26 : “Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word.”

- Ephesians 5:27 : “So that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.”

1 Thessalonians:

- 1 Thessalonians 4:3 : “For this is the will of God, your sanctification: that you abstain from sexual immorality.”

• Greek (Textus Receptus): Τοῦτο γάρ ἐστι θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας.

• Transliteration (Modern Greek Pronunciation): Tóuto gar ésti thélema tou Theoú, o ayiásmos ymón, apéchesthai ymás apò tis porneías.

• English Translation (Textus Receptus): “For this is the will of God, even your sanctification, that ye should abstain from fornication.”

Syntactical Breakdown

1. Τοῦτο γάρ ἐστι θέλημα τοῦ θεοῦ (Tóuto gar ésti thélema tou Theoú):

• Τοῦτο (Tóuto): A demonstrative pronoun in the nominative singular neuter, meaning “this.” It refers to the content that follows, specifically the will of God.

• γάρ (gar): A conjunction meaning “for,” often used to provide a reason or explanation.

• ἐστι (ésti): The present active indicative verb, third person singular, meaning “is.” It links the subject Τοῦτο (Tóuto) to the predicate θέλημα τοῦ θεοῦ (thélema tou Theoú).

• θέλημα τοῦ θεοῦ (thélema tou Theoú): A noun phrase meaning “the will of God.” θέλημα (thélema) is a nominative singular noun meaning “will,” and τοῦ θεοῦ (tou Theoú) is the genitive singular phrase meaning “of God.”

2. ὁ ἁγιασμὸς ὑμῶν (o ayiásmos ymón):

• ὁ ἁγιασμὸς (o ayiásmos): A nominative singular noun meaning “sanctification” or “holiness.” The article ὁ (o) indicates that this is the subject or a defining aspect of “the will of God.”

• ὑμῶν (ymón): A genitive plural pronoun meaning “of you” or “your,” indicating possession. Here it specifies that the sanctification in question belongs to or pertains to the believers.

3. ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας (apéchesthai ymás apò tis porneías):

• ἀπέχεσθαι (apéchesthai): A present middle infinitive meaning “to abstain” or “to keep away from.” The infinitive expresses the action that is part of the sanctification process.

• ὑμᾶς (ymás): A personal pronoun in the accusative plural, meaning “you,” serving as the subject of the infinitive ἀπέχεσθαι (apéchesthai).

• ἀπὸ τῆς πορνείας (apò tis porneías): A prepositional phrase meaning “from fornication.” ἀπὸ (apò) is the preposition “from,” and τῆς πορνείας (tis porneías) is the genitive singular noun phrase meaning “of fornication” or “sexual immorality.”

Summary of Syntax

• Main Clause: Τοῦτο γάρ ἐστι θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν (For this is the will of God, your sanctification)

• The clause identifies the subject Τοῦτο (Tóuto) as “this,” which is defined as θέλημα τοῦ θεοῦ (the will of God).

• ὁ ἁγιασμὸς ὑμῶν (your sanctification) is appositional to θέλημα τοῦ θεοῦ (the will of God), specifying that God’s will for the believers is their sanctification.

• Infinitive Clause: ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας (that you should abstain from fornication)

• The infinitive ἀπέχεσθαι (apéchesthai) indicates the action that is expected as part of sanctification.

• The phrase ἀπὸ τῆς πορνείας (from fornication) specifies the particular form of abstinence that is emphasized, indicating that sexual purity is an essential aspect of sanctification.

Theological Implication

The syntax of 1 Thessalonians 4:3 highlights several theological points:

1. God’s Will and Sanctification: The phrase Τοῦτο γάρ ἐστι θέλημα τοῦ θεοῦ (For this is the will of God) explicitly states that the sanctification of believers is God’s will. This makes it clear that holiness is not optional but a fundamental aspect of God’s purpose for His people.

2. Sanctification Defined by Purity: The specific mention of ἀπέχεσθαι ἀπὸ τῆς πορνείας (to abstain from fornication) underscores that sexual purity is a significant component of sanctification. The call to abstain from fornication reflects a broader expectation of moral and spiritual purity.

3. Ongoing Process: The use of the present infinitive ἀπέχεσθαι (apéchesthai) implies ongoing action, indicating that sanctification involves a continuous effort to live according to God’s standards, particularly in the area of sexual conduct.

In summary, the syntax of 1 Thessalonians 4:3, using the Textus Receptus, emphasizes that God’s will for believers is their sanctification, which specifically includes abstaining from sexual immorality. This verse underscores the importance of holiness and purity as essential components of the Christian life.

- 1 Thessalonians 4:4 : “That each one of you know how to control his own body in holiness and honor.”

- 1 Thessalonians 5:23 : “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.”

• Greek (Textus Receptus): Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.

• Transliteration (Modern Greek Pronunciation): Aftós de o Theós tis irínis ayiásai ymás olotelís, ke olókliron ymón to pnévma ke i psychí ke to sóma amémptōs en ti parousía tou Kyríou imón Iisóu Christoú tirithíi.

• English Translation (Textus Receptus): “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

Syntactical Breakdown

1. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης (Aftós de o Theós tis irínis):

• Αὐτὸς (Aftós): A pronoun in the nominative singular masculine meaning “He Himself” or “the very.” It emphasizes the subject.

• δὲ (de): A conjunction meaning “and” or “but,” used to connect this clause with the preceding text.

• ὁ θεὸς (o Theós): The nominative singular noun with article meaning “the God.”

• τῆς εἰρήνης (tis irínis): A genitive singular noun phrase meaning “of peace,” describing the nature of God as the God of peace.

2. ἁγιάσαι ὑμᾶς ὁλοτελεῖς (ayiásai ymás olotelís):

• ἁγιάσαι (ayiásai): An aorist active optative verb, third person singular, meaning “may sanctify.” The optative mood expresses a wish or prayer, often used in benedictions or blessings.

• ὑμᾶς (ymás): A pronoun in the accusative plural, meaning “you,” the direct object of the verb.

• ὁλοτελεῖς (olotelís): An adjective in the accusative plural masculine meaning “wholly” or “completely.” It describes the extent of the sanctification desired.

3. καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα (ke olókliron ymón to pnévma ke i psychí ke to sóma):

• καὶ (ke): A conjunction meaning “and,” used here to introduce the elements of the person that are being referred to.

• ὁλόκληρον (olókliron): An adjective in the accusative singular neuter meaning “whole” or “entire,” modifying the three elements that follow.

• ὑμῶν (ymón): A genitive plural pronoun meaning “of you” or “your,” indicating possession.

• τὸ πνεῦμα (to pnévma): A nominative singular noun with article meaning “the spirit.”

• καὶ ἡ ψυχὴ (ke i psychí): A nominative singular noun with article meaning “the soul.”

• καὶ τὸ σῶμα (ke to sóma): A nominative singular noun with article meaning “the body.”

4. ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη (amémptōs en ti parousía tou Kyríou imón Iisóu Christoú tirithíi):

• ἀμέμπτως (amémptōs): An adverb meaning “blamelessly” or “without fault.”

• ἐν τῇ παρουσίᾳ (en ti parousía): A prepositional phrase meaning “in the coming” or “at the coming.” ἐν (en) is the preposition “in” or “at,” and τῇ παρουσίᾳ (ti parousía) is the dative singular noun phrase meaning “the coming” or “presence.”

• τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (tou Kyríou imón Iisóu Christoú): A genitive phrase meaning “of our Lord Jesus Christ,” specifying whose coming is being referred to.

• τηρηθείη (tirithíi): An aorist passive optative verb, third person singular, meaning “may be preserved” or “may be kept.” The optative mood here expresses a wish or prayer for the preservation of the believers.

Summary of Syntax

• Main Clause: Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς (And the very God of peace sanctify you wholly)

• The main verb ἁγιάσαι (ayiásai) expresses the wish or prayer that God would sanctify the believers. The adjective ὁλοτελεῖς (olotelís) indicates that this sanctification is to be complete or entire.

• List of Elements: καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα (and your whole spirit and soul and body)

• This phrase specifies the parts of the person that are to be sanctified and preserved, emphasizing that the sanctification is to be comprehensive, affecting the entire person—spirit, soul, and body.

• Purpose Clause: ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη (may be preserved blameless unto the coming of our Lord Jesus Christ)

• The purpose or goal of this sanctification is that the believers may be τηρηθείη (tirithíi), “preserved” or “kept,” in a ἀμέμπτως (amémptōs), “blameless,” state at the time of Christ’s return.

Theological Implication

The syntax of 1 Thessalonians 5:23 highlights several key theological concepts:

1. Sanctification by God: The prayer ἁγιάσαι (ayiásai) indicates that sanctification is a work of God, specifically the God of peace. The wish that God would sanctify the believers ὁλοτελεῖς (olotelís), “wholly,” underscores the completeness of the sanctification process.

2. Comprehensive Sanctification: The list of πνεῦμα (spirit), ψυχὴ (soul), and σῶμα (body) emphasizes that sanctification is not limited to one aspect of the person but encompasses the entire being—spiritually, emotionally, and physically.

3. Preservation for the Parousia: The final clause τηρηθείη (tirithíi), “may be preserved,” coupled with ἀμέμπτως (amémptōs), “blamelessly,” indicates that the goal of this sanctification is to present the believers blameless at the παρουσία (parousía), “coming,” of Christ. This emphasizes the eschatological aspect of sanctification, preparing believers for the return of Christ.

In summary, the syntax of 1 Thessalonians 5:23, using the Textus Receptus, underscores the prayerful desire for complete sanctification of the entire person, with the ultimate goal of being preserved blameless at the return of Jesus Christ. This verse reflects the holistic and eschatological nature of sanctification in the life of a believer.

2 Thessalonians:

- 2 Thessalonians 2:13 : “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the first fruits to be saved, through sanctification by the Spirit and belief in the truth.”

• Greek (Textus Receptus): Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπ’ ἀρχῆς εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας.

• Transliteration (Modern Greek Pronunciation): Imís de ofílomen efcharistín tō Theoú pántote perì ymón, adelfí igapiméni ypò Kyríou, óti ílato ymás o Theós ap’ archís is sotirían en ayiásmō pnévmatos ke písti alithías.

• English Translation (Textus Receptus): “But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.”

Syntactical Breakdown

1. Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν (Imís de ofílomen efcharistín tō Theoú pántote perì ymón):

• Ἡμεῖς (Imís): The pronoun in the nominative plural meaning “we,” used to emphasize the subject.

• δὲ (de): A conjunction meaning “but” or “and,” linking this sentence to the previous thoughts.

• ὀφείλομεν (ofílomen): A present active indicative verb, first person plural, meaning “we are bound” or “we ought.”

• εὐχαριστεῖν (efcharistín): A present active infinitive meaning “to give thanks.”

• τῷ θεῷ (tō Theoú): A dative singular phrase meaning “to God.”

• πάντοτε (pántote): An adverb meaning “always.”

• περὶ ὑμῶν (perì ymón): A prepositional phrase meaning “for you.”

2. ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου (adelfí igapiméni ypò Kyríou):

• ἀδελφοὶ (adelfí): The vocative plural masculine noun meaning “brethren” or “brothers,” addressing the recipients.

• ἠγαπημένοι (igapiméni): A perfect passive participle, vocative plural masculine, meaning “beloved” or “having been loved.” The perfect tense indicates an action completed in the past with continuing results.

• ὑπὸ κυρίου (ypò Kyríou): A prepositional phrase meaning “by the Lord,” indicating the source of the love.

3. ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπ’ ἀρχῆς (óti ílato ymás o Theós ap’ archís):

• ὅτι (óti): A conjunction meaning “because,” introducing the reason for giving thanks.

• εἵλατο (ílato): An aorist middle indicative verb, third person singular, meaning “chose” or “selected.”

• ὑμᾶς (ymás): The pronoun in the accusative plural, meaning “you,” the direct object of the verb εἵλατο (ílato).

• ὁ θεὸς (o Theós): The nominative singular noun with article, meaning “God,” the subject of the verb.

• ἀπ’ ἀρχῆς (ap’ archís): A prepositional phrase meaning “from the beginning.”

4. εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας (is sotirían en ayiásmō pnévmatos ke písti alithías):

• εἰς σωτηρίαν (is sotirían): A prepositional phrase meaning “unto salvation” or “for salvation.”

• ἐν ἁγιασμῷ πνεύματος (en ayiásmō pnévmatos): A prepositional phrase meaning “in sanctification of the Spirit.” ἐν (en) is the preposition “in,” ἁγιασμῷ (ayiásmō) is a dative singular noun meaning “sanctification,” and πνεύματος (pnévmatos) is a genitive singular noun meaning “Spirit.”

• καὶ πίστει ἀληθείας (ke písti alithías): A prepositional phrase meaning “and belief of the truth.” πίστει (písti) is a dative singular noun meaning “faith” or “belief,” and ἀληθείας (alithías) is a genitive singular noun meaning “truth.”

Summary of Syntax

• Main Clause: Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν (But we are bound to give thanks always to God for you)

• The verb ὀφείλομεν (ofílomen) expresses an obligation or necessity, indicating that the writers feel a continuous responsibility to give thanks to God for the Thessalonian believers.

• Address to the Brethren: ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου (brethren beloved of the Lord)

• The phrase ἠγαπημένοι ὑπὸ κυρίου (beloved by the Lord) emphasizes the special relationship the Thessalonian believers have with God, highlighting that their status as beloved is grounded in divine action.

• Reason for Thanksgiving: ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπ’ ἀρχῆς (because God hath from the beginning chosen you)

• The conjunction ὅτι (óti) introduces the reason for thanksgiving: God’s choice of the believers from the beginning for salvation. The aorist verb εἵλατο (ílato) indicates a definitive act of divine election.

• Purpose of Election: εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας (unto salvation through sanctification of the Spirit and belief of the truth)

• The prepositional phrase εἰς σωτηρίαν (unto salvation) indicates the ultimate purpose of God’s election. This salvation is realized ἐν ἁγιασμῷ πνεύματος (through sanctification of the Spirit) and καὶ πίστει ἀληθείας (and belief of the truth), indicating both the process (sanctification by the Spirit) and the means (belief in the truth) by which this salvation is accomplished.

Theological Implication

The syntax of 2 Thessalonians 2:13 highlights several key theological concepts:

1. Divine Election: The verb εἵλατο (ílato), “chosen,” emphasizes that the believers’ salvation is rooted in God’s sovereign choice, made ἀπ’ ἀρχῆς (from the beginning). This stresses the divine initiative in salvation.

2. Sanctification as Part of Salvation: The phrase ἐν ἁγιασμῷ πνεύματος (through sanctification of the Spirit) indicates that sanctification is a crucial part of the salvation process. It is the work of the Holy Spirit to sanctify, setting the believer apart for God.

3. Faith and Truth: The phrase καὶ πίστει ἀληθείας (and belief of the truth) links sanctification with the believer’s response to the gospel, specifically faith in the truth. This indicates that both divine action (sanctification) and human response (faith) are integral to salvation.

In summary, the syntax of 2 Thessalonians 2:13, using the Textus Receptus, emphasizes that the Thessalonian believers’ salvation is the result of God’s sovereign choice, carried out through the sanctifying work of the Holy Spirit and their belief in the truth. This verse underscores the interconnectedness of election, sanctification, and faith in the believer’s experience of salvation.

1 Timothy:

- 1 Timothy 4:5 : “For it is made holy by the word of God and prayer.”

2 Timothy:

- 2 Timothy 2:21 : “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.”

Hebrews:

- Hebrews 2:11 : “For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers.”

- Hebrews 9:13-14 : “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”

- Hebrews 10:10 : “And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.”

• Greek (Textus Receptus): Ἐν ᾧ θελήματι ἡγιασμένοι ἐσμέν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ.

• Transliteration (Modern Greek Pronunciation): En ō thelímati igiasméni esmén diá tis prosforás tou sṓmatos Iisóu Christoú efápax.

• English Translation (Textus Receptus): “By which will we are sanctified through the offering of the body of Jesus Christ once for all.”

Syntactical Breakdown

1. Ἐν ᾧ θελήματι (En ō thelímati):

• Ἐν (En): A preposition meaning “in” or “by.”

• ᾧ (ō): A relative pronoun in the dative singular neuter, meaning “which,” referring back to “will” in the context.

• θελήματι (thelímati): A dative singular noun meaning “will” or “desire.” The phrase ἐν ᾧ θελήματι can be translated as “by which will” or “by this will,” referring to God’s will mentioned earlier in the chapter.

2. ἡγιασμένοι ἐσμέν (igiasméni esmén):

• ἡγιασμένοι (igiasméni): A perfect passive participle, nominative plural masculine, meaning “having been sanctified” or “are sanctified.” The perfect tense indicates a completed action with continuing results.

• ἐσμέν (esmén): The present active indicative verb, first person plural, meaning “we are.” This verb connects the subject “we” with the participle, emphasizing that the state of being sanctified is a present reality.

3. διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ (diá tis prosforás tou sṓmatos Iisóu Christoú):

• διὰ (diá): A preposition meaning “through” or “by means of.”

• τῆς προσφορᾶς (tis prosforás): A genitive singular noun phrase meaning “the offering.” προσφορᾶς (prosforás) refers to the sacrificial offering.

• τοῦ σώματος (tou sṓmatos): A genitive singular noun phrase meaning “of the body,” specifying the offering as being the body of Jesus.

• Ἰησοῦ Χριστοῦ (Iisóu Christoú): A genitive singular noun phrase meaning “of Jesus Christ,” identifying whose body was offered.

4. ἐφάπαξ (efápax):

• ἐφάπαξ (efápax): An adverb meaning “once for all” or “once and for all,” emphasizing the singularity and finality of the offering.

Summary of Syntax

• Main Clause: ἡγιασμένοι ἐσμέν (we are sanctified)

• The participle ἡγιασμένοι (igiasméni) and the verb ἐσμέν (esmén) together indicate that sanctification is both a completed action and a present reality for the believers. They “are sanctified,” implying that this sanctification is an ongoing state resulting from a past action.

• Prepositional Phrases:

• Ἐν ᾧ θελήματι (By which will): This phrase refers to God’s will as the basis or cause of the sanctification.

• διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ (through the offering of the body of Jesus Christ): This phrase explains the means by which sanctification is achieved, specifically through the sacrificial offering of Jesus Christ.

• ἐφάπαξ (once for all): This adverb emphasizes that the offering of Christ’s body was a singular, all-sufficient act that does not need to be repeated.

Theological Implication

The syntax of Hebrews 10:10 highlights several important theological concepts:

1. Sanctification by God’s Will: The phrase Ἐν ᾧ θελήματι (By which will) connects the act of sanctification directly to God’s sovereign will. It is by God’s desire and purpose that believers are sanctified.

2. Completed and Ongoing Sanctification: The perfect participle ἡγιασμένοι (igiasméni) indicates that sanctification is a completed action with ongoing effects. Believers have been sanctified and continue to live in that state of sanctification.

3. Sanctification through Christ’s Sacrifice: The phrase διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ (through the offering of the body of Jesus Christ) underscores that this sanctification is made possible by the sacrificial death of Jesus. The adverb ἐφάπαξ (once for all) highlights the finality and sufficiency of Christ’s sacrifice, indicating that no further offerings are necessary.

In summary, the syntax of Hebrews 10:10, using the Textus Receptus, emphasizes that believers are sanctified by God’s will through the once-for-all sacrifice of Jesus Christ. This verse underscores the completeness and sufficiency of Christ’s offering in securing the sanctification of believers.

The Perfect Tense in Greek

The perfect tense in Greek is used to indicate an action that was completed in the past but has effects or results that continue into the present. It combines the ideas of both a past action and the present state resulting from that action.

The Form ἡγιασμένοι (hēgiasmenoi)

• ἡγιασμένοι (hēgiasmenoi) is a perfect passive participle. Here’s a breakdown:

• Perfect: The action (sanctification) was completed in the past.

• Passive: The subject (in this case, “we” or “us” as believers) received the action of being sanctified.

• Participle: A verbal adjective that describes a state or condition, functioning here to describe the believers’ condition of having been sanctified.

Ongoing Effects Implied

The perfect tense specifically conveys that while the action of sanctification occurred in the past, the state of being sanctified continues in the present. The ongoing effects are implied by the fact that the participle describes the believers as being in a state of sanctification now, which is the result of a past action. This ongoing state of sanctification continues to affect the believers’ lives.

In other words, when the author of Hebrews uses ἡγιασμένοι (hēgiasmenoi), it implies that:

1. Past Action: The believers were sanctified at a specific point in the past (this would refer to their initial sanctification through the offering of Christ).

2. Present State: They continue to live in a state of sanctification. This state is not just a one-time event but has enduring effects in their lives, meaning they remain sanctified as a result of Christ’s sacrifice.

Conclusion

Thus, the perfect participle ἡγιασμένοι (hēgiasmenoi) in Hebrews 10:10 suggests that sanctification is not only a completed action but one that brings the believer into a continuing state of holiness, with ongoing effects in their life. The Greek perfect tense inherently carries this dual aspect of a completed action with present, ongoing results.

- Hebrews 10:14 : “For by a single offering he has perfected for all time those who are being sanctified.”

- Hebrews 10:29 : “How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?”

- Hebrews 12:14 : “Strive for peace with everyone, and for the holiness without which no one will see the Lord.”

- Hebrews 13:12 : “So Jesus also suffered outside the gate in order to sanctify the people through his own blood.”

1 Peter:

- 1 Peter 1:2 : “According to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.”

- 1 Peter 1:15-16 : “But as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy.’”

Jude:

- Jude 1:1 : “Jude, a servant of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept for Jesus Christ.”

These passages provide a comprehensive view of sanctification as it is discussed throughout the New Testament.

1. Definitive Sanctification

• Hebrews 10:10: The perfect participle ἡγιασμένοι (hēgiasmenoi) indicates that believers have been sanctified through the offering of Jesus Christ. The perfect tense shows that sanctification is a completed action in the past with ongoing effects, pointing to a definitive, once-for-all aspect of sanctification that is rooted in the believer’s union with Christ.

• 1 Corinthians 1:30: This verse shows that Christ “became for us… sanctification,” implying that sanctification is something that is definitively provided in Christ as part of the believer’s salvation. The definitive aspect of sanctification is tied to the believer’s identity in Christ.

2. Progressive Sanctification

• 2 Corinthians 7:1: The exhortation “let us cleanse ourselves” and “perfecting holiness” suggests an ongoing process of sanctification. The present participle ἐπιτελοῦντες (epitelountes), meaning “perfecting” or “completing,” points to the continuous nature of growing in holiness, implying that sanctification is something that progresses over time.

• 1 Thessalonians 4:3: The command “that you should abstain” from fornication indicates an ongoing effort in the believer’s life to live in accordance with God’s will. This suggests that sanctification involves a progressive element, where believers continually strive to live holy lives.

3. Combination of Both Aspects

• 1 Thessalonians 5:23: The prayer that God would “sanctify you wholly” and “preserve you blameless” until the coming of Christ highlights both the definitive aspect (God’s work of sanctification) and the ongoing process leading up to the final preservation at Christ’s return. This demonstrates that while sanctification is definitively accomplished, it also involves an ongoing process of being made holy in every aspect of life.

Conclusion

The syntax of these passages collectively indicates that sanctification in the New Testament is both definitive (a completed act with ongoing effects) and progressive (an ongoing process of growth in holiness). The believer is definitively sanctified by the once-for-all sacrifice of Christ, yet this sanctification continues to work out progressively in their daily life as they grow in conformity to God’s will. This dual aspect of sanctification is a key theme in the New Testament.

Biblical Principles for Growing in Sanctification

1. Growth in Spiritual Fruit

• Galatians 5:22-23: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self-control.” The presence and increase of these qualities in a believer’s life is an indicator of sanctification. As these fruits grow and become more evident, it signifies progress in sanctification.

• John 15:5: “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” The bearing of spiritual fruit is directly linked to abiding in Christ, and the amount of fruit is a measure of one’s growth in sanctification.

2. Victory Over Sin

• Romans 6:12-14: “Therefore do not let sin reign in your mortal body so that you obey its evil desires… For sin shall no longer be your master, because you are not under the law, but under grace.” The decreasing influence of sin and increasing obedience to God’s commands is a clear sign of sanctification.

• 1 John 3:6: “No one who abides in Him keeps on sinning; no one who keeps on sinning has either seen Him or known Him.” The diminishing pattern of habitual sin is an indicator of sanctification in the believer’s life.

3. Increased Christlikeness

• 2 Corinthians 3:18: “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.” This transformation into Christ’s image is progressive and observable as believers reflect more of Christ’s character.

• Philippians 2:12-13: “Therefore, my dear friends, as you have always obeyed—not only in my presence but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.” The ongoing effort to live out one’s faith, accompanied by God’s work within, is an indication of progressive sanctification.

4. Growth in Knowledge and Discernment

• Hebrews 5:14: “But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.” Progress in sanctification involves growing in spiritual maturity, which includes better discernment and deeper understanding of God’s Word.

• Colossians 1:9-10: “We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God.” Growth in understanding God’s will and living it out is a sign of sanctification.

5. Evidence of Perseverance and Endurance

• James 1:2-4: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.” The ability to endure trials with joy and faithfulness is a mark of growing sanctification.

• 2 Peter 1:5-8: “For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.” The increase of these qualities is a sign of progressive sanctification.

Conclusion

While sanctification may not be quantifiable in the way one might measure physical growth, Scripture provides clear indicators that can be observed and assessed in the life of a believer. Growth in spiritual fruit, victory over sin, increased Christlikeness, deepened knowledge and discernment, and perseverance through trials all serve as measures of progress in sanctification. The Bible affirms that these aspects of sanctification can and should be evident and increasing in the life of a believer, demonstrating that sanctification is indeed measurable in a spiritual sense.

1. Scriptural Emphasis on Growth in Holiness

The Bible consistently commands believers to pursue holiness, regardless of the ability to measure it quantitatively:

• 1 Peter 1:15-16: “But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy.’” This command to be holy is rooted in the character of God and is an ongoing pursuit.

• Hebrews 12:14: “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord.” The call to pursue holiness is clear, indicating that it is essential to the Christian life.

2. Qualitative Indicators of Sanctification

While the Bible does not provide a numeric scale for measuring sanctification, it does offer qualitative indicators that believers can observe in their lives:

• Galatians 5:22-23: The fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—are qualitative markers of sanctification. As these qualities increase in a believer’s life, they indicate growth in holiness.

• 2 Peter 1:5-8: “For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.” The emphasis here is on increasing these qualities, which are qualitative measures of sanctification.

3. Striving in the Christian Life

The command to strive for holiness is rooted in the understanding that sanctification is a cooperative process between God’s work and the believer’s effort:

• Philippians 2:12-13: “Therefore, my dear friends, as you have always obeyed—not only in my presence but now much more in my absence—continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose.” This passage emphasizes both the believer’s responsibility to strive in their walk with God and God’s active role in the process.

• 1 Timothy 4:7-8: “Train yourself to be godly. For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come.” The metaphor of training suggests an ongoing effort, much like physical training, where progress is made over time.

4. The Role of Perseverance

Believers are called to persevere in the pursuit of holiness, even if it cannot be precisely measured:

• James 1:4: “Let perseverance finish its work so that you may be mature and complete, not lacking anything.” Perseverance in trials leads to maturity, which is another qualitative aspect of sanctification.

• Romans 12:1-2: “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” The command to be transformed is continuous and requires ongoing effort.

Conclusion

The Bible clearly commands believers to strive for holiness and spiritual growth, even though it does not provide a precise method for measuring that growth. The call to pursue holiness is based on qualitative changes in character and behavior that reflect increasing conformity to the image of Christ. The lack of a quantifiable standard does not negate the command; rather, it emphasizes the importance of continual striving, dependence on God’s grace, and the transformation that comes through the work of the Holy Spirit. Striving for holiness is an essential aspect of the Christian life, driven by the desire to honor God and grow in Christlikeness.