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555 lines
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<td valign="top" ><span><span><span><span><span style="font-family: 'times new roman', times; font-size: 10pt;">"To see Jesus with bodily eyes is... a wonderful thing! It only remains that we know if it is true. In all ages men have covered falsehoods with the veil of religion, that the appearance of divinity might conceal the human fraud." (Petrach, <span style="text-decoration: underline;">Decamaron</span>.)</span></span></span></span></span></td>
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<h3>Recommendations</h3>
|
||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<h1>Chapter Twenty-Six: John 3:16 Obey Unto Jesus Saves? (Part Three)</h1>
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<h3><strong><span style="color: #000080;">How Was Pisteuo Used In The Immediate Context?</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">One of the most famous evangelical scholars — Vincent — was one of the first to note the significance of <em><strong>eis</strong></em> following <em><strong>pisteuo</strong></em> in John 3:16. He said its effect in the sentence required reading <strong><em>pisteuo</em></strong> not to mean mere belief in facts. It required the meaning of <strong><em>obedience</em></strong>. Vincent says:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">“‘believe on’ (<strong><em>pisteuosin eis</em></strong>) is more than <strong><em>mere acceptance of a statement</em></strong>. It is so to accept them practically....Hence, to believe on the Lord Jesus is <em><strong>not merely to believe the facts </strong></em>of His historic life or His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation; and<strong><em> to accept and adopt His precepts and example and binding upon the life</em></strong>.” (Marvin R. Vincent, <span style="text-decoration: underline;">Word Studies in the New Testament</span> (C. Scribner’s: 1905) Vol. 2 at <a href="http://books.google.com/books?id=vBbDVQU3jOMC&lpg=PA50&ots=t9IkK_7JBY&dq=Vincent%20word%20studies%20o%20accept%20and%20adopt%20His%20precepts%20and%20example%20and%20binding%20upon%20the%20life&pg=PA49#v=onepage&q=Vincent%20word%20studies%20o%20accept%20and%20adopt%20His%20precepts%20and%20example%20and%20binding%20upon%20the%20life&f=false">49-50</a>.)</span></p>
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<h3><strong><span style="color: #000080;">Background on Vincent’s Claim</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">What Vincent is saying is that it is often overlooked in John 3:16 that <em><strong>pisteuo</strong></em> is followed by the words “eis autos”<sup><strong>11</strong></sup> — <strong><em>eis</em></strong> meaning “unto, into, towards, for.” (Thayer’s <span style="text-decoration: underline;">New Testament Lexicon</span>.) <strong><em>Autos</em></strong> simply means him. The word <strong><em>pisteuo</em></strong> is not followed by the Greek word for<strong><em> in</em></strong> which is <strong><em>en</em></strong>.</span></p>
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<h3><strong><span style="color: #000080;">Meaning of Eis</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Liddell-Scott’s Lexicon provides us once more the most authoritative analysis of the meaning of the word <em><strong>eis</strong></em>. In its standard usage, <strong><em>eis</em></strong> means “into” or “more loosely, to.”<sup><strong>12</strong></sup> Liddell-Scott, however, will explain carefully its usages where it changes to the meaning of <strong><em>for</em></strong>. (An English synonym of <em><strong>for</strong></em> is <em><strong>unto</strong></em> with non-motion verbs. The word <strong><em>unto</em></strong> is listed by Thayer above as an optional translation of <em><strong>eis</strong></em>, which will be important later.)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">However, before discussing Liddell-Scott’s detailed examples of the nuanced meanings of <strong><em>eis</em></strong>, up front we need to note the word <strong><em>eis</em></strong> is never offered to be translated as the English word <em><strong>in</strong></em> by either Thayer’s or Liddell-Scott.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Yet, the King James felt free to render <strong><em>eis</em></strong> with our English word <em><strong>in</strong></em> on 138 occasions, including John 3:16. Yet, the English word<strong><em> in</em></strong> is impermissible. There is a Greek word for <strong><em>in</em></strong>, and not surprisingly it is the word <strong><em>en</em></strong>.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">With that caution in mind, let’s study <strong><em>eis</em></strong> in Liddell-Scott — the most thorough and reliable Greek lexicon ever assembled.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Liddell-Scott starts out by distinguishing the possible meaning of <strong><em>eis</em></strong> if a verb expresses motion or not.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Liddell-Scott says <em><strong>eis</strong></em> with verbs of motion or direction means “into.” Thus, one would say you go ‘into’ (eis)a place. This is the typical usage of<strong><em> eis</em></strong> — it follows a verb of motion.<sup><strong>13</strong></sup></span></p>
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<h3><strong><span style="color: #000080;">Eis With Verbs Lacking Sense Of Motion Or Direction</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">On the other hand, if the verb “has no sense of motion to or into a place,” Liddell-Scott says then the translation should be “<strong><em>for</em></strong>.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">In such a case, <strong><em>eis </em></strong>is rendered as <strong><em>for</em></strong> because the sentence intends to express purpose or object. <strong><em>Eis</em> </strong>as a preposition likewise, when standing alone, often has this function. Liddell-Scott explains:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">of Purpose or Object...for good, for his good...to live for show...to be pertinent, to the purpose...to cause fear [eis phobon]</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">(Incidentally, this <strong><em>for</em></strong> meaning is distinguishable from the Greek word <em><strong>ga</strong></em><strong><em>r</em></strong> which means <strong><em>for</em></strong> in the sense of because. “Repent, for (Greek, <em><strong>gar</strong></em>) the kingdom of heaven is at hand.” Matt. 3:2.)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">We find this for meaning of <strong><em>eis</em></strong> in many places in the New Testament writings.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">The <em><strong>eis</strong></em> of purpose, meaning <strong><em>for</em></strong>, is how Paul spoke in Ephesians 4:11, 12. Paul said: “And he gave some prophets, some evangelists, some pastors and teachers toward (Greek, <strong><em>pros</em></strong>) the equipping of the saints<strong> for</strong> (Greek, <strong><em>eis</em></strong>) the work of ministry <strong>for</strong> (Greek, <strong><em>eis</em></strong>) the building of the body of Christ.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">The same usage of <strong><em>eis</em></strong> as <strong><em>for</em></strong> (an object) is found in 1 Peter 3:21. Apostle Peter says “baptism... does now save us — not the putting away the filfth of the flesh, but the answer of a good conscience<strong><em> eis</em></strong> — <strong><em>FOR</em></strong> — God.” Peter means when during the washing of baptism you answer and truly repent FOR God’s sake (<em>i.e</em>., the answer of a good conscience), this aspect of baptism is what “saves us” (not the washing of the water).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Apostle Peter uses <strong><em>eis</em></strong> the same way again when Peter says in Acts 2:38 the following:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ <strong><em>FOR</em></strong> (Greek, <strong><em>eis</em></strong>) the remission of your sins; and ye shall receive the gift of the Holy Spirit. (KJV).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Peter intends us to understand that the water has no magic for salvation sake (1 Peter 3:21), but that a good conscience by repentance from sin is FOR the remission of sins.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, we see numerous uses of <em><strong>eis</strong></em> in Scripture to mean for a purpose or object, including for God. We saw examples where it is spoken of as having a good conscience FOR GOD or as having repentance FOR the remissions of sins. (Incidentally, please do not overlook Peter’s salvation statements just quoted at odds with cheap grace.)</span></p>
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<h3><span style="color: #000080;"><strong>Eis Can Crucially Change Meaning</strong></span></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Kenneth Wuest (1893-1962), formerly a professor at Moody Bible Institute, makes the point that translating <em><strong>eis</strong></em> into English incorrectly has misled the reader in other contexts. His remark below is just as applicable to what happened to John 3:16 due to the English mistranslation of <strong><em>eis</em></strong> as <strong><em>in</em></strong>, as we shall see below:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">A careful study of the Greek preposition [<strong><em>eis</em></strong>] <strong><em>discloses some precious truth </em></strong>that would otherwise be obscured by reason of <em><strong>a wrong interpretation</strong></em> put upon an English preposition, and at the same time saves the expositor from arriving at a wrong interpretation.<a href="http://books.google.com/books?ei=jrREUauTFcSlqQGD24CIBA&id=yxVVAAAAMAAJ&dq=Kenneth+Wuest%2C+Practical+Use+of+the+Greek+New+Testament&q=wrong+interpretation#search_anchor"><sup><strong>14</strong></sup></a></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">With all of that in mind, let’s examine the possibilities of how to translate John 3:16.</span></p>
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<h3><strong><span style="color: #000080;">Is Pisteuo A Verb Of Motion?</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Considering what Liddell-Scott explained, the correct meaning of <strong><em>eis</em></strong> here should be <strong><em>for</em></strong> (or its English synonym unto) with the sense of purpose or object. The verb <strong><em>pisteuo</em></strong>, whether <strong><em>obey, comply, trust</em></strong>, etc., or <em><strong>believe</strong></em> (some fact) is not a verb of motion.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Some suggest <em><strong>pisteuo</strong></em> has a sense of motion by paraphrasing it to mean ‘place one’s faith in or on Jesus.’ Yet, that is adding words to make <em><strong>pisteuo</strong></em> appear a verb of motion. However, if <strong><em>pisteuo</em></strong> is being used to mean <em><strong>believe</strong></em>, it not only lacks any motion, it lacks any sense of motion, as even the proponents of that meaning intend. If <em><strong>pisteuo</strong></em> means instead <strong><em>comply, obey, commit</em></strong>, or <strong><em>trust</em></strong>, it likewise signifies no motion — no physical placing. No one is going anywhere, and hence it is not a verb of motion. Thus, one can see the suggestion that it means the motion of placing something in someone else is a motion activity not present in the verb meaning itself. What drives this?</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Some Christian scholars suggest that we must either “<strong><em>supply a missing idea of motion</em></strong>” or “recognize a <em><strong>negligent use of eis</strong></em>” in certain contexts.<sup>15</sup> If the meaning is metaphysical, “it is <em><strong>left to the interpreter</strong></em> to decide which meaning is best suited to the context in every particular case.” (Butmann, id.) While never saying so, such a lesson can only be addressed to the problem presented by <strong><em>eis</em></strong> in John 3:16. If you want the meaning of eis in John 3:16 to come out as in due to a preconceived notion about salvation, you simply must supply the “missing meaning” to the verb involved (i.e., ‘placing’), so <strong><em>pisteuo now appears a verb of motion</em></strong>. Then you can rationalize <em><strong>eis</strong> </em>to mean <strong><em>into</em></strong>. Then it is a short leap — although itself <em><strong>unjustifiable</strong></em> — to truncate this down to <em><strong>in</strong></em>. With that <strong><em>in</em></strong> placed where it does not belong, you can then peg <strong><em>pisteuo</em></strong> to mean <em><strong>believes</strong></em>.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">However, may I suggest this idea that translators are free to supply a “missing meaning” or suppose “negligent use of <em><strong>eis</strong></em>” is <em><strong>doctrine speaking</strong></em>. It is no longer objective analysis. Objective scholars would readily see Butmann’s reasoning is used to help justify the translation of <strong><em>eis</em> </strong>as <em><strong>in</strong></em> rather than as <em><strong>for</strong></em>. In other words, some describe the verb in such a manner of ‘putting faith in someone’ solely to justify the habitual English rendering of <em><strong>in</strong></em> within John 3:16. This is how they force <strong><em>eis</em></strong> to mean <strong><em>in</em></strong> — by conforming the verb meaning to justify their preferred understanding of <strong><em>eis</em></strong>. Yet, it is the nature of the verb that controls the meaning of <em><strong>eis</strong></em>. It is not the preferred rendering of <em><strong>eis</strong></em> which drives us to change and mold the verb. These translators have it backwards.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Let’s turn to objective scholars for help. Malcolm D. Hyman of Harvard provides useful analysis in <span style="text-decoration: underline;">Greek and Roman Grammarians On Motion Verbs and Place Adverbials </span>(January 4, 2003) (available online).<sup><strong>16</strong></sup></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">His study provides us an objective source of information. He says a motion verb means an intransitive verb which “denotes a change of place.” You will find it often in conjunction with “a spatial adverbial — a prepositional phrase or adverb.” Hyman points out that ancient Greek grammarians spelled out these rules with precision. Such a grammarian was Apollonius Dyscolus. Apollonius explained adverbs’ meanings change in relation to whether a motion or non-motion verb is used. Thus, <strong><em>ano</em></strong> means <em><strong>above</strong></em>, but after a motion verb it means <strong><em>upwards</em></strong>. Apollonius described this phenomenon in Greek where “semantic categories are represented by the same linguistic form.” In other words, the preposition’s meaning changes by the nature of the verb involved. Latin has the identical grammar.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">What are verbs of motion? Hyman explains that if the verb signifies one is going somewhere, it is a verb of motion, and adverbials (including prepositions) take on a different meaning. For example, “I start,” “I proceed,” or “I make my way” are motion verbs. When used with motion, Hyman mentions <strong><em>eis</em></strong> means <strong><em>into</em></strong>.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">When the verb is not of motion, such as here — where it is <strong><em>obey, commit, trust</em></strong> or <strong><em>believes</em></strong>, Liddell-Scott says the sense of <strong><em>eis</em></strong> is <strong><em>for</em></strong>. Also, one can see the verb followed by<strong><em> eis</em></strong> and a pronoun <strong><em>him</em></strong> (indicating Jesus) is identifying an object or purpose in view. It is comparable to the example Liddell-Scott gave of <strong><em>for</em></strong> (<strong><em>eis</em></strong>) his good. The verb activity is thus for the sake of Jesus. It is<strong><em> for Him.</em></strong></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Vincent in volume two of his work agrees on the impact of <strong><em>eis</em></strong> in the sentence. In fact, Vincent says <strong><em>eis</em></strong> drives the meaning so that <strong><em>pisteuo</em></strong> means<strong><em> obey</em></strong>, not merely <strong><em>believes</em></strong> when Jesus speaks in John 3:16. Vincent says the <em><strong>eis</strong></em> requires <em><strong>pisteuo</strong></em> to mean “to accept and adopt His precepts and example as binding upon” one’s life — the true predicate to eternal life in John 3:16.17. <em><strong>Pisteuo</strong></em> is thus unto Him — for His benefit, for His service. It means <strong><em>obedience</em></strong> results in eternal life.</span></p>
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<h3><strong><span style="color: #000080;">Unto’s Meaning In English</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">In rendering John 3:16, we will prefer rendering <strong><em>eis </em></strong>as <em><strong>unto</strong></em> rather than <strong><em>for</em></strong>. It simply sounds better. In English, unto is a word that when change in “place is not the sense” (<em>i.e</em>., a motion is not involved in the verb),<strong><em> unto</em></strong> means “in order to or with the purpose that.”<sup><strong>18</strong></sup> In short, it means for in the sense of purpose. Thus, if the verb involved is not a verb of motion from place to place, unto is a perfect synonym for the English word <em><strong>for</strong></em>. Sometimes it just sounds better to use <em><strong>unto</strong></em> in place of <strong><em>fo</em></strong>r. See for example Romans 1:16 RSV (“power of God unto (<strong><em>eis</em></strong>) salvation...”); Romans 6:10 (“Christ died unto (<strong><em>eis</em></strong>) sin once....”)</span></p>
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<h3><span style="color: #000080;"><strong>Having Solved Eis’ Meaning, What Is The Best Meaning Of The Expression?</strong></span></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Now let’s put Vincent’s claim in volume two of his famous work that <strong><em>pisteuosin eis </em></strong>in John 3:16 means to obey Jesus. We will take the previously established meanings of <strong><em>pisteuo</em></strong>, and then combine each with <em><strong>unto</strong></em> as the best English synonym for <strong><em>eis</em></strong>. The result should allow us to test which of the following statements reads best. (The verb tense is continuous which is reflected below by adding ‘keeps on.’)<sup><strong>19</strong></sup></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">“whosoever keeps on <strong><em>trusting</em></strong> unto him....”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">“whoever keeps on <strong><em>obeying/complying </em></strong>unto him....”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">“whoever keeps on <strong><em>believing </em></strong>(that a thing is, will be or has been true) unto him.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">“whoever keeps on <strong><em>committing </em></strong>unto him.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">The interesting thing here is no matter what meaning you give<strong><em> pisteuo</em></strong> among these, when you remove <em><strong>in</strong> </em>and replace it with the sense of <em><strong>for</strong></em> (<em>i.e</em>., ‘unto’), the emphasis of the sentence changes. The verb activity now has a purpose that validates it. This is what the word <em><strong>eis</strong></em> does to the sentence. As Vincent said, this little preposition is the key that unlocks the verse. Unfortunately, the preposition in which the KJV used only obscures this purpose. As Professor Wuest said as to other passages, the wrong English translation of the Greek preposition <strong><em>eis</em></strong> can cause “some precious truth” to be “obscured by reason of a wrong interpretation put upon an [erroneous] English preposition” used to translate<strong><em> eis</em></strong>. The repair of such an error “saves the expositor from arriving at a wrong interpretation.” See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA431">431</a> supra.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, in John 3:16 <strong><em>eis </em></strong>makes clear that whatever the activity it is that <em><strong>pisteuo</strong></em> represents, it is for Jesus’ sake. It is <em><strong>not a verb activity you have in Jesus</strong></em>. It is something you are doing <strong>FOR</strong> Jesus — “unto” our Lord. That’s the point of John 3:16. That activity, whatever it might be, is done <strong>FOR</strong> Jesus. We now <em><strong>pisteuo</strong> <strong>unto</strong></em> or <em><strong>FOR</strong></em> Jesus.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Once you have that for meaning in mind, the decision on which of the meanings best reflects Jesus’ intention is clearly <em><strong>obeying</strong></em> or synonymously <strong><em>committing</em></strong>. You are serving for Christ and His sake alone. You are not obeying to be “seen by men.” (Matt. 6:1.) It is not for others. It is not obedience for obedience-sake alone. Instead, you have taken on a commitment for Him to serve only Him. This is an obedience which you will keep on honoring and doing for Jesus’ sake, just as a good servant should be doing.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">This completely lines up with John 8:51: “whoever keeps on obeying (<strong><em>tereo</em></strong>, diligently following) My Teaching should never ever die.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, John 3:16 is a synonymous way of saying what is clearly said in John 8:51.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">You are keeping to your obedience for Jesus’ sake, and hence you “should receive eternal life.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Contrast this with how many read John 3:16. For example, many belief-alone advocates say salvation is for those who “believe in the fact that Christ died for your sins.” Or that salvation is for the one who “believes in the fact that Jesus was Messiah.” Thus, Stanley says you are saved if you ever once believe or trust in the fact that “Jesus died for your sins.” (<span style="text-decoration: underline;">Eternal Security, supra</span>, at 33-34.)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Yet, that is not the point at all of John 3:16. It is not what faith you place in Jesus. It is instead about what you are doing for Jesus.</span></p>
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<p><span style="color: #000080;"><strong><a href="/books/hownottosudythebible/download-e-book/164-chapter-26-4jwos.html"><span style="font-size: medium; font-family: 'times new roman', times; color: #000080;">Continue to Part 4.</span></a></strong></span></p>
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<h3><strong><span style="color: #000080;">FOOTNOTES ON PART 3</span></strong></h3>
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<p> </p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">12. <a href="http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2331236">http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2331236</a> (last accessed 7-4-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">13. Another use of <em>eis</em> is to express relations such as "in regard to."</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">14. Kenneth Wuest, <em>Practical Use of the Greek New Testament</em> (Chicago: Moody Press, <span style="background-color: #ffff00;">1946</span>) at <a href="http://books.google.com/books?ei=jrREUauTFcSlqQGD24CIBA&id=yxVVAAAAMAAJ&dq=Kenneth+Wuest%2C+Practical+Use+of+the+Greek+New+Testament&q=wrong+interpretation#search_anchor">61</a> and 62.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">15. Alexander Buttman, <em>A Grammar of the New Testament Greek</em> (Andover: Walter Draper, 18<span style="background-color: #ffff00;">91</span>) at <a href="http://books.google.com/books?id=oA9CAAAAIAAJ&dq=Buttman%20A%20Grammar%20of%20the%20New%20Testament%20Greek&pg=PA333#v=onepage&q=negligent%20use&f=false">333</a> (available from Google books).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">16. <a href="http://archimedes.fas.harvard.edu/mdh/motion.pdf">http://archimedes.fas.harvard.edu/mdh/motion.pdf</a> (accessed 7-18-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">17. As quoted previously above, Vincent in his Prologue of volume two emphasizes that eis in expression of pisteuosin eis means obeying Jesus. See quote at 428 supra from Marvin R. Vincent, <em>Word Studies in the New Testament</em> (C. Scribner's: 1905) Vol. 2 at 49-50.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">18. Edward Byrd, "Unto what then were ye Baptized?," <em>The Reminder</em> Volume No. 23 Issue No. 07 (November 1983), available online at<a href="http://www.anabaptist.com/ReminderTemplate.cfm?ReminderID=3"> http://www.anabaptist.com/ReminderTemplate.cfm?ReminderID=3</a> (accessed 7-21-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">19. See See Issue #3: Continuity Or One Time Pisteousin? at ___ et seq.</span></p>
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<div> <hr /><strong style="color: #0000ff; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: large; line-height: 20px;"><span style="font-family: 'times new roman', times;">Response to This Issue</span></strong></div>
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<div><span style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Mishna's YouTube "</span><a href="http://www.youtube.com/watch?v=W2gsCxa_obM" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Silver Bullett for a BenjamiteWolf</a><span style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">" - takes the thesis of this part of JWOS, and makes a 3 Minute Video with stirring music to make the point.</span></div>
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