(Underlining marks a quotation/allusion. [Brackets] mark a textual variant.fnWhen two (or more) different copies of an original manuscript disagree on any given word or phrase — addition, omission, word order, etc. — the disagreement is called a "textual variant". ~99% of existing textual variants are either minor (like spelling), obviously not original (often appearing only in a few late manuscripts), or don't affect meaning (like "Jesus Christ" vs. "Christ Jesus"). The ~1% that remain do not affect any central doctrine of Christianity. The BOS Bible only marks significant textual variants that affect the meaning; smaller variants that do not affect meaning won't be marked for readability. "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love". However, unlike our English word "love" – which primarily speaks of affection and feelings — agapé centers on choice and behavior. It’s the "love" based on will, choice, behavior, and action; not feelings. (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".) Thus, you could hate someone passionately and still treat him with "agapé". Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing. It can also indicate a preference for someone or something over other things. An asterisk (*) indicates a verb in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)
Glossary
Note: this glossary is currently a work in progress; entries that do not expand will be added as time permits
Ages/of ages
“ages” and “of ages” are the Greek words “αἰών” (aión, noun form) and “αἰώνιος” (aiónios, adjective form) respectively. The adjective form is typically translated “eternal”, as in “eternal life”. The noun form refers to a whole time period, (Keizer, “Life Time Entirety”) such as a person’s lifetime (an older Greek sense), an age/epoch (e.g., 2 Cor 4:4), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context often dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9). Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen for the adjective form so that both the time and quality senses remain visible.
Clean/unclean
Covenant
Faith
Flesh
Forgive/forgiveness
Grace
The Greek word is “χάρις” (charis), most often translated “grace”, “gift”, or “thanks”. It was a technical term in the 1st century, referring to the Patronage system in place. The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis). A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron. The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful” by giving thanks in this way. Both were done out of gratitude, not legal obligation. A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons. The patron was responsible for taking care of all his clients, and making sure their needs were met. New Testament usage typically casts God the Father as a Heavenly Patron, to whom Christians should be grateful and faithful because of the gifts He has given us. (e.g. salvation, provision, protection, etc.)
Holy
Justification
Law (Torah)
Make purification
Pure/Impure
Purification offering
In the Old Testament, this is typically the Hebrew “חַטָּ֖את” (khat-tat); in the New Testament, it’s typically “περὶ ἁμαρτίας” (peri hamartias), which is what the Septuagint (an ancient translation of the Old Testament into Greek) used to translate the Hebrew. It’s traditionally translated “sin offering”, but that translation has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). This offering was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), for certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation.
Ransom
Redemption
Repent/repentance
Righteous/righteousness
Salvation/save
Soul
“soul” is the Greek word “ψυχή/psuché” and Hebrew word “נֶפֶשׁ/nephesh”. The BOS Bible translates these words as “soul” for consistency, and so the full meaning of “soul” isn’t obscured by different translations in different places. They closely overlap in meaning and are typically translated “soul” or “life”. They refer to the animating force of a living thing, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Revelation 8:9 and Genesis 1). They are frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has significant overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). The adjective forms of soul and spirit are contrasted in 1 Corinthians 2:14-15; see also: Hebrews 4:12; 1 Thessalonians 5:23.
Sin
Click to Collapse the GlossaryIsrael’s Remnant
(Thematic parallels: Acts 13:44-52, 18:6, 28:23-28)
- 1 Therefore I say: “Didn’t God reject His people?”fnquotation/allusion to Psalm 94:14 and 1 Samuel 12:22 May it never be! For I’m also an Israelite of Abraham’s seed, of Benjamin’s tribe.
- 2 God didn’t reject His peoplefnquotation/allusion to Psalm 94:14 and 1 Samuel 12:22 whom He knew beforehand. Or don’t you *know what the scripture says in Elijah, how he pleads with God against Israel:
- 3 “Lord, they killed your prophets, they tore down your altars, and I alone amfn“am” is literally “was” left, and they are seeking my soul.”fnquotation/allusion to 1 Kings 19:10 “soul” this Greek word (ψυχή/psuché) is typically translated “life” here. It refers to the animating force of living things, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Rev 8:9; see also Gen 1 and footnotes). It’s virtually identical in meaning to the Hebrew word “נֶפֶשׁ/nephesh”. It’s frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has some overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). See also: Hebrews 4:12; 1 Thessalonians 5:23.
- 4 But what does the divine response tell him? “I reserved seven thousand men for Myself who didn’t bow the knee to Baal.”fnquotation/allusion to 1 Kings 19:18
- 5 Then in this way also, there *is a remnant in the present season in accordance with the election of grace.
- 6 And if it’s by grace, it’s no longer from works, otherwise grace is no longer grace. [And if it’s from works, it’s no longer grace, otherwise, work is no longer work.] CFParallel teachings: Ephesians 2:8-9
- 7 What then? What Israel is seeking, they didn’t obtain it; but the elect obtained it and the rest were hardened,
- 8 just as it’s *written:
- “God gave them a spirit of stupor,
- to not see with the eyes,
- and to not hear with the ears,
- until the present day.”fnquotation/allusion to Deuteronomy 29:4, and Isaiah 29:10
- 9 And David says:
- 11 Therefore I say: “Didn’t they stumble so that they might fall?” May it never be! But by their misstep,fn “misstep”. The Greek word used here doesn’t quite mean “sin”. It’s the word “παράπτωμα” (paraptóma) and carries the connotation of a “slip-up” or a “false step” with the implication – but not certainty – that it was unintentional. salvation came to the gentiles in order to make them jealous.fnquotation/allusion to Deuteronomy 32:21 (also quoted/alluded to by Rom 10:19)
- 12 But if their misstep brought richness for the world, and their loss brought richness for the gentiles, how much more will their fullness bring?
- 13 But I speak to you, the gentiles, inasmuch as I’m indeed an emissary to the gentiles. I magnify my ministry so that
- 14 if I might somehow make my kinsmen of flesh jealous, I might even save some of them.
- 15 For if their rejection brought the world’s reconciliation, what could their acceptance bring except life from the dead?
Grafting in
(Parallel teachings: Ephesians 2:11-22; John 15:1-8 is also relevant)
- 16 And if the firstfruitfnquotation/allusion to Numbers 15:20-21 is holy, the whole lump is also. And if the root is holy, the branches are also.
- 17 But if some of the branches were broken off and you – though being a wild olive tree – were grafted in among them, and became a fellow partaker of the richness of the olive tree’s root,
- 18 don’t boastfully exult yourself over the branches. But if you boastfully exult yourself over them, remember that you don’t sustain the root, but the root sustains you.
- 19 Then you will say: “Branches were broken off so that I might be grafted in.”
- 20 Rightly so; they were broken off by unbelief, but you *stand by faith. Don’t be haughty minded, but fear,
- 21 for if God didn’t spare the natural branches, [perhaps]fn“perhaps” this variant is absent from most early manuscripts, except one of the earliest (P46). It is present in most later manuscripts. He won’t spare you either.
- 22 Therefore, behold the benevolence and severity of God. Indeed, severity upon the men who fell, but the benevolence of God to you if you remain in His benevolence, otherwise you also will be cut off.
- 23 And if they also don’t continue in unbelief, they will be grafted in again, for God is able to graft them in again.
- 24 For if you were cut off from an olive tree that’s wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more will these natural branches be grafted into their own olive tree?
All Israel will be saved
- 25 For brothers, I don’t want you to be unaware of this now-revealed mysteryfn“now-revealed mystery” is one word in Greek. It originally referred to secret knowledge reserved for initiates of the ancient mystery religions; i.e. “members only” knowledge that was revealed to insiders, but concealed from everyone outside. Paul uses it for secrets that God kept hidden until the work of Jesus, after which they were revealed in the good news (aka, the gospel). so that you won’t be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the gentiles might come in.
- 26 And all Israel will be saved in this way, just as it’s *written:
- “The One rescuing will come from Zion,
- He will remove ungodliness from Jacob.“
- 27 “And this is My covenant with them,
- when I take away their sins.”fnquotation/allusion to Isaiah 59:20-21, Jeremiah 31:33-34, and possibly Isaiah 27:9 (also quoted/alluded to by Heb 8:8-12; 10:16-17)
- 28 As it concerns the good news, they are indeed enemies because of you. But as it concerns election, they are beloved because of the forefathers.
- 29 For the gifts and the calling of God are irrevocable.fnquotation/allusion to Numbers 23:19, and possibly 1 Samuel 15:29; Jeremiah 18:7-10 might also be contextually relevant
- 30 For just as you were once disobedient to God, but now were shown mercy because of the disobedience of these men,
- 31 in this way also, now these men were disobedient because of the mercy shown to you, so that they also might now be shown mercy.
- 32 For God enclosed all in disobedience so that He might show mercy to all.
- 33 O, the depth of the richness, and wisdom, and knowledge of God! How unsearchable are His judgements and unfathomable are His ways!
- 36 Because all things are from Him, and through Him, and for Him. To Him be the glory through the ages! Amen.
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