Greek

11 εἰδότες οὖν τὸν φόβον τοῦ κυρίου ἀνθρώπους πείθομεν, θεῷ δὲ πεφανερώμεθα· ἐλπίζω δὲ καὶ ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι. 12 οὐ γὰρ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ μὴ ἐν καρδίᾳ. 13 εἴτε γὰρ ἐξέστημεν, θεῷ· εἴτε σωφρονοῦμεν, ὑμῖν. 14 ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς, 15 κρίναντας τοῦτο, ὅτι εἷς ὑπὲρ πάντων ἀπέθανεν· ἄρα οἱ πάντες ἀπέθανον· καὶ ὑπὲρ πάντων ἀπέθανεν ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι. 16 ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. 17 ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· 18 τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, 19 ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. 20 ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι’ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ. 21 τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. 1 Συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ θεοῦ δέξασθαι ὑμᾶς 2 λέγει γάρ, καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι· ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας.

Translation

Therefore since we know the fear of the Lord, we try to persuade people, but we are well known by God, and I hope to be well known to your consciences as well. We are not commending ourselves to you again, but giving you an opportunity to be proud of us, so that you can have an answer to those who take pride in what is on the outside and not in what is the heart. Look, if we are out of our minds, it is for God. If we are of sound mind, it is for you. You see, it’s the love of the Messiah that compels us. Since we have concluded this that one died for all, therefore all died. And he died for all so that those who live no longer live for themselves but for him who died and was raised for them.

For this reason, we no longer know a person from an outward, human point of view. Even though we have known Messiah from such an outward and human point of view, from now on we no longer know him in such a manner. So then, if anyone is in Messiah, that person is a new creation. The first things have passed away and have come to an end. Behold the new has arrived! And all of this is from God, who has reconciled us to himself through Messiah and gave to us the ministry of reconciliation. That is to say, God was in Messiah reconciling the world to himself, not counting our transgressions against us and establishing in us the message of reconciliation. For we serve as ambassadors, representing Messiah, as though God is pleading through us. We beg you as Messiah’s representatives, “Be reconciled to God.” For God made the one who did not know sin to be sin in our place so that we might become the righteousness of God in him.

And working together with God, we beg you to not to accept God’s gift in vain. For he says, “At the acceptable time I heard you, and in the day of salvation I helped you.” Now is the acceptable time! Now is the day of salvation!

My Translation
16 Do not be deceived my dear brothers and sisters. 17 All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or hint of change. 18 By his will he gave us life through the word of truth so that we would be a kind of firstfruits of all his creatures. 19 Understand this, my dear brothers and sisters. Everyone must be quick to listen, slow to speak, slow to anger 20 for a person’s wrath does not produce God’s righteousness. 21 Therefore, put away all filthiness and evil excess and in meekness take up the word that has been implanted within you, that word which is able to save your souls. 22 And be doers of this word and not just hearers of it, thus deceiving yourselves. 23 The one who only hears the word but does not do it is like a man who beholds his own face in the mirror 24 He looks at himself and goes away and immediately forgets what he was like. 25 But the one who carefully inspects the perfect law that brings freedom and continues to do so is not one who forgets what he hears but rather lives it out–and he will be blessed in living out the law. 26 If someone seems to be religious, but not bridling his tongue and so deceiving his heart, his religion is worthless. 27 Religion that God the Father considers to be pure and undefiled is this: to care for the orphans and widows during their misfortune and to keep oneself unstained by the world. Read the rest of this entry »

My Translation
1 From James, a slave of God and the Lord Jesus Christ, to the Twelve Tribes in the Diaspora: Greetings. 2 My brothers and sisters, consider it pure joy when you fall into various kinds of temptations, 3 knowing that the testing of your faith produces patience. 4 And let patience have its full effect in order that you will be perfect and complete, lacking nothing. 5 And if any of you are lacking in wisdom, ask God who gives generously to everyone and does not reprimand, it will be given to him. 6 And he must ask with faith, not doubting, because the one who doubts is like a wave on the sea being blown and tossed about by the wind. 7 For that person must not think that he will receive anything from the Lord. 8 The man is double-minded, unstable in all his ways. 9 Let the humble brother boast in his exulted position. 10 And let the rich boast in his low estate because he will pass away like a flower in the meadow. 11 For the sun rises with the scorching heat and burns the meadow. The flower wilts and its beauty if gone forever. So also the rich man in his many pursuits will fade away. 12 Blessed is the man who endures temptation because having been approved he will receive the crown of life, which God promised to those who love him. 13 When tempted, don’t say, “I am tempted by God.” For God is not tempted by evil and he tempts no one. 14 But everyone is tempted by his own desires when they draw him out and entice him. 15. After desire conceives it gives birth to sin, and when sin has been accomplished it produces death.

Greek
1 Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν. 2 Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, 3 γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν· 4 ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. 5 εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ. 6 αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος, ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ· 7 μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου, 8 ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. 9 Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ, 10 ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται. 11 ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται. 12 Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν. 13 μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα. 14 ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος· 15 εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.

Notes
1 “From James”–I included “from” in this translation even though the Greek does not include it, like the NET I felt this indicates more explicitly that James is the author and is sending this letter. Having read a good portion of the LXX, I noted that when κύριος is used in the place of YHWH, it anarthorous; but when used in the place of <em>adonai</em> it is articular. James does not include an article and I am wondering if this is a veiled reference to Jesus’ divinity and being the second person in the one being I AM. I also decided to translate τῇ διασπορᾷ as “the Diaspora.” It felt more natural to the text to read it this way than to try to explain τῇ διασπορᾷ in the actual text.

2 I moved “my brothers and sisters” to the beginning of the verse and included “sisters” in translating ἀδελφοί μου because this was no doubt to be heard by the women and no less applicable to them.

3 My translation here mirrors and agrees with the NET. It was not intentional but when I went back and compared, there it was. I’m rather okay with that as the NET is a great translation.

4 I translated ἵνα ἦτε as “in order that you will be” so as to show that the result of letting patience have its full effect was certain, not a mere possibility even though ἦτε is subjunctive. I translated τέλειος as “full” in 1:4a and as “perfect” in 1:4b because the English felt more natural even though it is not consistent.

5 I had trouble trying to translate ὀνειδίζοντος and I really liked the NET: reprimands.

7 Again I really agreed with the NET on this verse.

8 Here is an example of ἀνὴρ possibly being used generically and not specifically referring to a male.

10. I carried over the verb Καυχάσθω from 1:9 because the text is saying that the low should boast in their height and the high in their depths as both will pass away soon. The rich person’s money does not exalt them above the humble and poor person. I also rendered the genitive χόρτου as “in the meadow” as the genitive was describing the kind of flower by where it is found. The NET says “wildflower” but I went with a more simple “flower” for ἄνθος.

12 I supplied God as the subject to ἐπηγγείλατο because only God can give life. Plus the concluding αὐτόν does not make sense contextually if it refers to anyone else but God.

14 ἐξελκόμενος and δελεαζόμενος are passive participles but I chose to translate them as active. Thus the desires, which are part of the prepositional phrase modifying the main verb, becomes the subject of the participles and the verbs themselves become plurals instead of singulars.

This is my vocab list for the Vulgate’s Romans 1:1-5:

Read the rest of this entry »

In the extended post is my vocab list for Romans 1:1-5, the scripture section for this week.

Read the rest of this entry »

As a aspiring seminary student, I need to be able to read in German, English, Latin, Greek (Koine), Hebrew and French.  I can read Greek at an intermediate level; German and Latin at a basic level; and have no idea how to read anything in Hebrew or French.

The Four Knights of Theology: Latin, Greek, German, and English.  I haven’t unlocked the French or Hebrew Knights yet.

To help my fluency in the three I do know, I am going to start translating New Testament texts without using and English translation at all.  I’ll have the Latin, Greek, and German versions out and use my translations of those to correct myself.

As far as vocabulary goes, I figure I will just make chapter vocab lists and work off of those.

I plan on translating much of this section of 1 Corinthians 15 as I look into Paul and his views of the body and the resurrection.  Today I wanna translate 1 Corinthians 15:35-40.  Here are my efforts.

Greek Text:

ἀλλὰ ἐρεῖ τις"· πῶς ἐγείπονται οἱ νεκποί; ποίῳ δὲ σώματι ἔπχονται; ἄφρων, σὺ ὃ σπειπεις, οὐ ζῳοτοιειται ἐὰν μὴ ἀποθάνη· καὶ ὃ σπειρεις, οὐ το σῶμα τὸ γενησόμενον σπειρεις ἀλλὰ γυμνὸν κοκκον εἰ τύχοι οίτου ἤ τινος τῶν λοιπῶν· ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὸς ἠθελησεν, καὶ εκάστῳ τῶν σπεράτων ἴδιον σῶμα. 

Οὐ πᾶσα σὰρξ ἡ αυτὴ σὰρξ κτηνῶν,  ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. 

καὶ σῶματα ἐπουράνια, και σωματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν επουρανίων δοξα, ἑτέρα δὲ ἡ τῶν ἐπιγειων.

Literal Translation:

But some will say: “How [can] the dead be raised up? Of what sort of body will come?”  O Foolish ones!  What you sow, does not become alive unless it dies; and what you sow, it is not the body that it will become, you sow but a naked seed, might be wheat or some of the rest; but the God gives it a body as he wills, and [gives] to each of the seeds its own body.

Not all flesh [are] the same flesh, on the one hand, a kind for humans, on the other hand, a kind of flesh for domesticated animals and another for birds, and another for fish.

A body [can be] a heavenly one and also a body [can be] an earthly one; but on the one hand one of the two is the glory of heavenly, on the other hand, the other of the two is the glory of the earthly.

English Translation:

Some say: “How can the dead be raised up?  What type of form will they have?”  Fools!  What you sow does not become alive unless it dies; you sow a naked seed (such as wheat or something) which does not have the same form as it will later; but God gives it a form as he seems fit, each according to its kind.

Not all forms of flesh are the same.  There is one kind of flesh for humans, another for land animals, another for birds, and yet another for fish.

So too there are heavenly forms and earthly forms.  The heavenly bodies have heavenly honor and the earthly bodies have earthly honor.

Verse by Verse Translations: (With Commentary)

[35] ἀλλὰ   ἐρεῖ   τις"·   πῶς   ἐγείπονται   οἱ   νεκποί;   ποίῳ   δὲ   σώματι   ἔπχονται;

But some will say: “How [can] the dead be raised up? Of what sort of body will come?”

Here Paul is stating the objections to his teachings.  Some people in the Corinthian Assembly are worried about a zombie ressurection!  They see the rotting bodies and are freaked out by those bodies being brought to life!

[36] ἄφρων,   σὺ   ὃ   σπειπεις,   οὐ   ζῳοτοιειται   ἐὰν   μὴ   ἀποθάνη·

O Foolish ones!  What you sow, does not become alive unless it dies; …

Here Paul is comparing the resurection of the dead to a planted seed which suggests that the ressurected form will be much different than the current form.

[37] καὶ   ὃ   σπειρεις,   οὐ   το   σῶμα   τὸ   γενησόμενον   σπειρεις   ἀλλὰ   γυμνὸν   κοκκον   εἰ   τύχοι   οίτου   ἤ   τινος   τῶν   λοιπῶν·

…and what you sow, it is not the body that it will become, you sow but a naked seed, might be wheat or some of the rest; …

[38] ὁ   δὲ   θεὸς   δίδωσιν   αὐτῷ   σῶμα   καθὸς   ἠθελησεν,   καὶ   εκάστῳ   τῶν   σπεράτων   ἴδιον   σῶμα.

… but the God gives it a body as he wills, and [gives] to each of the seeds its own body.

[39] Οὐ   πᾶσα   σὰρξ   ἡ   αυτὴ   σὰρξ   κτηνῶν,  ἄλλη   δὲ   σὰρξ   πτηνῶν,   ἄλλη   δὲ   ἰχθύων.

Not all flesh [are] the same flesh, on the one hand, a kind for humans, on the other hand, a kind of flesh for domesticated animals and another for birds, and another for fish.

Here Paul switches from talking about form (soma) and begins to talk about a type of form, flesh (sarx).  He says that not all flesh is the same, but there are different types.  He mentions Humans, fish, birds, and domesticated animals.

[40] καὶ   σῶματα   ἐπουράνια,   και   σωματα   ἐπίγεια·   ἀλλὰ   ἑτέρα   μὲν   ἡ   τῶν   επουρανίων   δοξα,   ἑτέρα   δὲ   ἡ   τῶν   ἐπιγειων.

Bodies [can be] heavenly ones and also bodies [can be] earthly ones; but on the one hand one of the two is the glory of heavenly ones, on the other hand, the other of the two is the glory of the earthly ones.

Paul switches back to talking about another type of form (soma) – earthly and heavenly bodies.  These two types of bodies have two types of glory (doxa) assigned to them.  I have no idea what glory means here besides something like honor, stature, or place in the created order.  There are grades of glory here and Paul implies that heavenly bodies have more of it than earthly bodies.  What are the heavenly bodies?  Angels and God or stars and nebulae?  Who knows –it is not apparent yet in the text. 

1 Since Israel was an infant and I loved him and out of Egypt I recalled his children. 2 Just as I recalled them so they left me. They sacrificed to the Baalim and offered incense to the carved idols. 3 I bound the feet of Ephraim and took him upon my arm and they didn’t know that I had healed them. 4 In the destruction of people I strecthed them in the bonds of my love and I will be to them as a person who strikes his cheeks and I will watch over him closely and I will be capable with him. 5 Ephraim settled in Egypt and Assour himself was his king because he didn’t want to return. 6 The sword was weak in his cities and put to rest in his hand. They will eat the fruit of their schemes. 7 The people hang in his residence and God will be angered at his precious possessions and will not raise him up. 8 “Ephraim, what will I do you? Will I shield you? Will I do with you like I did with Adama and Seboim? My heart was changed and my sense of regret was disturbed. 9 I will not do according to the wrath of my anger. I will not leave Ephraim to be wiped away because I am deity and not a man, holy among you. I will not go into a city.” 10 I will go after the Lord; as the lion roars he will roar and even the children of the waters will stand still. 11 They will stand like a bird from Egypt and as a dove from the land of Assyria. I will make them stand in their homes, says the Lord.

διότι νήπιος Ισραηλ καὶ ἐγὼ ἠγάπησα αὐτὸν καὶ ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ 2 καθὼς μετεκάλεσα αὐτούς οὕτως ἀπῴχοντο ἐκ προσώπου μου αὐτοὶ τοῖς Βααλιμ ἔθυον καὶ τοῖς γλυπτοῖς ἐθυμίων 3 καὶ ἐγὼ συνεπόδισα τὸν Εφραιμ ἀνέλαβον αὐτὸν ἐπὶ τὸν βραχίονά μου καὶ οὐκ ἔγνωσαν ὅτι ἴαμαι αὐτούς 4 ἐν διαφθορᾷ ἀνθρώπων ἐξέτεινα αὐτοὺς ἐν δεσμοῖς ἀγαπήσεώς μου καὶ ἔσομαι αὐτοῖς ὡς ῥαπίζων ἄνθρωπος ἐπὶ τὰς σιαγόνας αὐτοῦ καὶ ἐπιβλέψομαι πρὸς αὐτόν δυνήσομαι αὐτῷ 5 κατῴκησεν Εφραιμ ἐν Αἰγύπτῳ καὶ Ασσουρ αὐτὸς βασιλεὺς αὐτοῦ ὅτι οὐκ ἠθέλησεν ἐπιστρέψαι 6 καὶ ἠσθένησεν ῥομφαία ἐν ταῖς πόλεσιν αὐτοῦ καὶ κατέπαυσεν ἐν ταῖς χερσὶν αὐτοῦ καὶ φάγονται ἐκ τῶν διαβουλίων αὐτῶν 7 καὶ ὁ λαὸς αὐτοῦ ἐπικρεμάμενος ἐκ τῆς κατοικίας αὐτοῦ καὶ ὁ θεὸς ἐπὶ τὰ τίμια αὐτοῦ θυμωθήσεται καὶ οὐ μὴ ὑψώσῃ αὐτόν 8 τί σε διαθῶ Εφραιμ ὑπερασπιῶ σου Ισραηλ τί σε διαθῶ ὡς Αδαμα θήσομαί σε καὶ ὡς Σεβωιμ μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ συνεταράχθη ἡ μεταμέλειά μου 9 οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου οὐ μὴ ἐγκαταλίπω τοῦ ἐξαλειφθῆναι τὸν Εφραιμ διότι θεὸς ἐγώ εἰμι καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος καὶ οὐκ εἰσελεύσομαι εἰς πόλιν 10 ὀπίσω κυρίου πορεύσομαι ὡς λέων ἐρεύξεται ὅτι αὐτὸς ὠρύσεται καὶ ἐκστήσονται τέκνα ὑδάτων 11 καὶ ἐκστήσονται ὡς ὄρνεον ἐξ Αἰγύπτου καὶ ὡς περιστερὰ ἐκ γῆς Ἀσσυρίων καὶ ἀποκαταστήσω αὐτοὺς εἰς τοὺς οἴκους αὐτῶν λέγει κύριος

Here is my NT reading plan for 2009. This will really help my Greek.

HT: Between Two Worlds: Annual Greek Reading Program

I have a question about how to translate πίστις Χριστοῦ that I haven’t seen asked. Normally the question is relegated to subjective or objective genitive, and to be sure that is very important. But I have another question that I don’t see asked and I’m not certain it is because I haven’ read every single piece on this issue. My question is this, should the objective vs. subjective be dependent upon context or should the phrase have the same meaning in all contexts?

Let me explain a little bit. When I read a text like Philippians 3:9 I see πίστις Χριστοῦ reading as the subjective “faithfulness of Christ.” When I read Romans 3:22 I see it as the objective “faith in Christ.” I find in Philippians 3:9 this referring back to Philippians 2:6-8 and the faithful life Jesus lived and died. In Romans 3:22-23 Paul says δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας οὐ γάρ ἐστιν διαστολή πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ. Notice that Paul here is emphasizing universal guilt (cf. Romans 3:9-20) and the universally available remedy for that guilt, the righteousness of God. To translate πίστεως Ἰησοῦ Χριστοῦ as “faithfulness of Jesus Christ” disrupts the emphasis on faith as the way to the righteousness of God revealed in the death of Christ. It breaks up Paul’s thought. Have I misread one of these texts and this phrase of πίστις Χριστοῦ should be read the same in all contexts or am I getting it right and πίστις Χριστοῦ should be context defined?