Wenzao Ursuline University of Languages
Bachelor Institute, Department of English
Graduation Project
English Bible Translations: Three Case Studies and
Commentaries
Instructor: Prof. Thomas Chien-Kang Tseng
Student: Jia-Xin Cha
November, 2021
Abstract
There are so many English versions of the Bible nowadays, with the translations and
dictions adopted by different versions varying from degree to degree. This graduation
project aims at gaining a deeper understanding of God’s word and the acquisition of
analytical skills in comparing different translations. It is significant to study how
different translators handled the verses while translating them from Greek to modern
English. The word usages in the Bible matter in conveying different nuances.
Hopefully, the three case studies and commentaries below will cast new light on the
long familiarized verses. This paper does not end here, rather, it will become the start
for more serious pursuit of His words and Greek. Together, this writing in
collaboration with Professor Tseng further confirms that studying the Scriptures is an
order from the Lord Himself (John 5:39).
Table of Contents
Case Study I & Versions: John 1:18
………………………………………………………………………………………....1
Case Study II & Versions: Romans 12:2
………………………………………………………………………………………....8
Case Study III & Versions: Ephesians 1:5
………………………………………………………………………………………..18
References
………………………………………………………………………………………..28
1
1. John 1:18
NKJV: No one has seen God at any time. The only begotten Son, who is in the bosom of the
Father, He has declared Him.
NIV: No one has ever seen God, but the one and only Son, who is himself God and is in closest
relationship with the Father, has made him known.
ESV: No one has ever seen God; the only God, who is at the Father's side, he has made him
known.
RcV: No one has ever seen God; the only begotten Son, who is in the bosom of the Father, He
has declared Him.
Part
NKJV
1
2
No one has seen The
God at any time.
3
4
only who is in the He has declared
begotten Son,
bosom
of
the Him.
Father,
NIV
No one has ever but the one and who is himself has made him
seen God,
only Son,
God and is in known.
closest
relationship with
the Father,
ESV
No one has ever the only God,
who is at the he has made him
seen God;
Father's side,
known.
2
RcV
No one has ever the
seen God;
only who is in the He has declared
begotten Son,
bosom
of
the Him.
Father,
Interlinear Bible: John 1:18
Θεὸν οὐδεὶς ἑώρακεν πώποτε μονογενὴς Θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς ἐκεῖνος
ἐξηγήσατο
Θεὸν
οὐδεὶς
ἑώρακεν
πώποτε
μονογενὴς
Θεὸς
ὁ
ὢν
Noun-
Adjective-
Verb-
Adverb-
Adjective-
Noun-
Article-
Verb-
Case:
Case:
Tense:
Case:
Case:
Case:
Tense:
Nominative
Nominati
Nomina
Present
ve
tive
Accusative Nominative Perfect
Gender:
Gender:
Mood:
Gender:
Masculine
Masculine
Indicative
Masculine
Mood:
Gender:
Gender:
Masculine Masculi
Number:
Number:
Voice:
Number:
Singular
Singular
Active
Singular
Participl
e
ne
Number:
Singular
Voice:
Number
Active
:
Singular
Person:
Person
3rd
Case:
Nominat
Number:
Singular
ive
3
Gender:
Masculi
ne
Number:
Singular
God
no one
has seen
ever yet;
[the]
only God,
begotten
εἰς
τὸν
Preposition Article-
the
[One]
κόλπον
τοῦ
Πατρὸς
ἐκεῖνος
Noun-
Article-
Noun-
Demonstra Verb-
-
being
ἐξηγήσατο
tive
Case:
Case:
Case:
Accusative
Accusative
Genitive
Gender:
Gender:
Gender:
Masculine
Masculine
Masculine
Case: Genitive
Pronoun-
Tense: Aorist
Gender:
Case:
Mood: Indicative
Masculine
Nominati
ve
Voice: Middle
Number:
Number:
Number:
Number:
Singular
Singular
Singular
Singular
Gender:
Masculine
Person: 3rd Person
Number:
in
the
bosom
of the
Father,
John 1:18 (original word order)
Θεὸν
οὐδεὶς
ἑώρακεν
πώποτε
A
B
C
D
Singular
Number: Singular
He
has made Him known
4
μονογενὴς
Θεὸς
E
F
ὁ
ὢν
G
H
εἰς
τὸν
κόλπον
τοῦ
Πατρὸς
I
J
K
L
M
ἐκεῖνος
ἐξηγήσατο
N
O
[RECAST]
οὐδεὶς
ἑώρακεν
πώποτε
Θεὸν
no one
has seen
ever
God
B
C
D
A
Θεὸς
ἐκεῖνος
ἐξηγήσατο
God
He (Himself)
has made Him known
F
N
O
μονογενὴς
the only begotten (Son)
E
ὁ
ὢν
the
(one) being
G
H
εἰς
τὸν
κόλπον
τοῦ
Πατρὸς
in
the
bosom
of the
Father.
I
J
K
L
M
A B C D // E F // G H // I J K L M // N O (original)
Θεὸν……………………………………ἐξηγήσατο
B C D A // F N O // E // G H // I J K L M (recast)
5
Commentary
Greek Translation Summary:
Greek is syntactically free in its order and the meaning of the verses. This verse, starting from
“Θεὸν” and ends with “ἐξηγήσατο” is not a coincidence. Starting with the word “Θεὸν” in
emphatic way, or the nouns “Θεὸν” and “Θεὸς” void of articles, or the purposely putting together
of two nominative nouns “μονογενὴς” and ”Θεὸς” are three aspects to be specially noted in this
verse.
In “Θεὸν…...ἐξηγήσατο”, the accusative noun “Θεὸν” (God) is emphatic, thus it is placed at the
beginning of the verse, to show the supremacy of this divine Being. Though it is written without
a definite article “τὸν”, it nevertheless refers to the Father, and it emphasizes on seeing the divine
essence of God (deity) rather than the divine person (the person of God). (Vincent) In addition,
the nominative noun “Θεὸς” is also clearly written by John in his writings interchangeably
without the definite article “ὁ”, it is nonetheless translated as “God”, yet it implies also to the
essence, the deity of God and His attributes rather than His Person as being “God”. (Vincent)
“ἐξηγήσατο” in its usage renders “I lead, show the way; met: I unfold, narrate, declare.”
“Θεὸν…...ἐξηγήσατο” is really very meaningful, as it could simply convey to us that “The way
to God’s attributes, His essence is unfolded/ shown/ even fully declared”.
Besides, the use of two nominative nouns “μονογενὴς” (the only begotten, implies the Son) and
”Θεὸς” (God) is unique, as the writer John purposely did so to highlight the oneness between the
Son and the Father, and that the Son being the Father and the Father being the Son (John 1:1,
John 1:14).
Part 1
6
“No one” in the verse “No one has ever seen God” or “No one has seen God at any time” denotes
the widest sense, that God who is an invisible, incorporeal Being cannot be seen by human
bodily eye. (Benson, Bullinger)
Part 2
It should be “God only begotten”. Yet, whether we read “the only begotten Son of God” or “God
only begotten” the sense of the passage is not affected. The latter merely combines in one phrase
the two attributes of the word already indicated - God (John 1:1), only begotten (John 1:14); the
sense being one who was both God and only begotten. (Vincent)
Part 3
The expression “ὁ ὢν”, “who is” or “the one being” implies the timeless present, expressing the
inherent and eternal relation of the Son to the Father, also in John 1:1; 3:13 in RcV, “In the
beginning was the Word, and the Word was with God, and the Word was God.” and “And no one
has ascended into heaven, but He who descended out of heaven, the Son of Man, who is in
heaven.”
In NIV, the translation “who is himself God” is affected by the active voice, referring to the
subject actively performing the verb.
The translation “in the bosom of the Father” is rather direct. The translation of NIV “in closest
relationship with the Father,” and in ESV “at the Father's side,” are not direct translations, yet are
acceptable.
Part 4
The translation “has made Him known” and “has declared Him” are equal in meaning, both
imply “To relate in full; to interpret, or translate.” (Vincent)
“He” at the beginning of this part is used emphatically, pointing to the eternal Son, while “made
Him known” and “declared Him” are translated in middle voice form, implying that the Son is
both the cause and the focus. As the cause to tell out the Father, He Himself, the only begotten
7
Son who was with God from the beginning and in the bosom of the Father was qualified to make
God’s will known to mankind. As the focus of the all-sufficient gospel, He Himself is the object
of the Father’s love who knows God’s counsel in full, proved by Matthew 11:27, “All things
have been delivered to Me by My Father, and no one fully knows the Son except the Father;
neither does anyone fully know the Father except the Son and him to whom the Son wills to
reveal Him.”
Other Bible translations:
Below lists two verses of other translations that are translated in more appropriately based on the
original Greek context, which are presented in bold:
Mounce
No one has ever seen God.
The only Son, himself God,
The one who is in the bosom of the Father,
he has made him known.
Wuest
Absolute deity in its essence
No one has ever yet seen.
God uniquely-begotten,
He who is in the bosom of the Father,
that One fully explained deity.
My translation:
My translation for John 1:18 will render it this way, “God, whom no one has seen at any time,
has the only begotten Son who is in the bosom of the Father made His divine essence known.”
8
2. Romans 12:2
NKJV: And do not be conformed to this world, but be transformed by the renewing of your
mind, that you may prove what is that good and acceptable and perfect will of God.
NIV: Do not conform to the pattern of this world, but be transformed by the renewing of your
mind. Then you will be able to test and approve what God’s will is—his good, pleasing and
perfect will.
ESV: Do not be conformed to this world, but be transformed by the renewal of your mind, that
by testing you may discern what is the will of God, what is good and acceptable and perfect.
RcV: And do not be fashioned according to this age, but be transformed by the renewing of the
mind that you may prove what the will of God is, that which is good and well pleasing and
perfect.
Part
NKJV
1
2
3
4
And do not but
be that you may what is that good and
be conformed transformed
by prove
to this world,
the renewing of
acceptable and perfect
will of God.
your mind.
NIV
Do
conform
not but
to transformed
be Then you will what God’s will is—his
by be able to test good,
the pattern of the renewing of and approve
this world,
your mind.
pleasing
perfect will
and
9
ESV
Do
not
be but
be that by testing what is the will of God,
conformed to transformed
this world,
by you
may what
the renewal of discern
is
good
and
acceptable and perfect.
your mind,
RcV
And do not but
be that you may what the will of God is,
be fashioned transformed
by prove
that which is good and
according to the renewing of
well
this age,
perfect.
the mind
pleasing
and
Interlinear Bible: Romans 12:2
καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός εἰς τὸ
δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον
καὶ
μὴ
συσχηματίζεσθε
τῷ
αἰῶνι
τούτῳ (,)
Conjunction-
Adverb-
Verb-
Article-
Noun-
Demonstrati
ve Pronoun-
Tense: Present
Case: Dative
Case:
Dative
Mood: Imperative
Gender: Masculine
Case:
Dative
Gender:
Voice:
Middle
or Number: Singular
Masculine
Passive
Gender:
Masculine
Number:
Singular
Number:
Singular
Person: 2nd Person
10
Number: Plural
And
not
be conformed
to the
age
this
ἀλλὰ
μεταμορφοῦσθε
τῇ
ἀνακαινώσει
τοῦ
νοός (,)
Conjunction-
Verb-
Article-
Noun-
Article-
Noun-
Tense: Present
Case: Dative
Case: Dative
Case:
Case:
Genitive
Genitive
Gender:
Gender:
Masculine
Masculine
Number:
Number:
Singular
Singular
Mood: Imperative
Voice:
Middle
Gender: Feminine
or Number: Singular
Gender: Feminine
Number: Singular
Passive
Person: 2nd Person
Number: Plural
but
be transformed
by the
renewing
of the
mind
εἰς
τὸ
δοκιμάζειν
ὑμᾶς (,)
τί
τὸ
Preposition-
Article-
Verb-
Personal
Case: Accusative
Gender: Masculine
Number: Singular
Tense: Present
Mood: Infinitive
Voice: Active
/ Interrogativ Article-
Possessive
e
/
Pronoun-
Indefinite
Case:
Pronoun-
Nominative
Case:
Gender:
Case: Accusative
Person: 2nd Person Nominative Neuter
11
Number: Plural
Gender:
Number:
Masculine
Singular
Number:
Singular
for
-
to prove
by you
what [is]
the
θέλημα
τοῦ
Θεοῦ (,)
τὸ
ἀγαθὸν
καὶ
Noun-
Article-
Noun-
Article-
Adjective-
Conjunction
-
Case:
Case: Genitive
Case: Genitive
Case: Nominative
Nominative
Case:
Nominative
Gender: Masculine
Gender: Masculine
Gender: Neuter
Gender: Neuter
Gender:
Number: Singular
Number: Singular
Number: Singular
Neuter
Number:
Singular
Number:
Singular
will
-
of God
εὐάρεστον
καὶ
τέλειον (.)
Adjective-
Conjunction-
Adjective-
Case:
Nominative
Case: Nominative
-
good
and
12
Gender: Neuter
Gender: Neuter
Number: Singular
Number:
Singular
well-pleasing
and
perfect
Romans 12:2 (original word order)
καὶ
μὴ
συσχηματίζεσθε
τῷ
αἰῶνι τούτῳ
A
B
C
D
E
F
ἀλλὰ μεταμορφοῦσθε
τῇ
ἀνακαινώσει τοῦ
νοός
G
H
I
J
L
εἰς
τὸ
δοκιμάζειν
ὑμᾶς
M
N
O
P
τί
τὸ
θέλημα
τοῦ
Θεοῦ
Q
R
S
T
U
τὸ
ἀγαθὸν
καὶ
εὐάρεστον
καὶ
τέλειον
V
W
X
Y
Z
*
K
[RECAST]
καὶ
συσχηματίζεσθε
μὴ
τῷ
τούτῳ
αἰῶνι
A
C
B
D
F
E
And
be conformed
not
to
this
the age
ἀλλὰ μεταμορφοῦσθε
τῇ
ἀνακαινώσει
τοῦ
νοός
G
H
I
J
K
L
But
be transformed
by (the)
renewing
of the
mind
εἰς
τὸ
δοκιμάζειν
ὑμᾶς
M
N
O
P
13
to
-
prove
yourselves
τί
τὸ
θέλημα
τοῦ
Θεοῦ
Q
R
S
T
U
What (is)
the
will
of
God
τὸ
ἀγαθὸν
καὶ
εὐάρεστον
καὶ
τέλειον
V
W
X
Y
Z
*
-
good
and
well-pleasing
and
perfect
Commentary
Greek Translation Summary:
Romans 12:2 is the continuation after Romans 12:1, and we can see our duty to God, that is to
surrender ourselves to God, and so to lay a good foundation, we must first present our bodies to
Him (v. 1) and then our mind must be renewed for Him (v. 2). There are many aspects to be
reviewed as shown below:
The Greek word for “conform”, “συσχηματίζεσθε” can be divided into “σύν” and “χηματίζω”,
with meanings of “be identified with” and “having an outward shape” respectively, thus, to have
the same “outward form” with something (in this verse, it refers to “possessing a same outward
form with the world”). Note that this only refers to being alike in outward appearance.
We come to the Greek word for “transform”, “μεταμορφοῦσθε”, which is composed by “μετά”
and “μορφόω”, meaning “change afterward” (i.e. what results after the activity) and “take on the
form that properly embodies a particular essence”. Thus, “transformation” can be rendered as
“changing outward form as a result of taking a certain particular essence”. Note that this does not
only refer to the changing of outward appearance, in addition, it is a result of the changing of the
inward particular essence.
The Greek word for “age”, “αἰῶνι” is also used in Ephesians 2:2, referring to “a present space of
time” “a cycle of time” “one of a series of ages stretching to infinity”, showing that the believers
of God live in time (the specific age), relating that they are indispensably lying in and under the
14
current satanic system and shall not be conformed to it (see RcV 1 John 5:19, “...the whole world
lies in the evil one”). In John 15:19 it says, “If you were of the world, the world would love its
own; but because you are not of the world, but I chose you out of the world, therefore the world
hates you.” Here we see the enmity of the world in its godless, modern course and appearance in
opposition to the will of God. Every age has its distinguished appearance. What are the things in
the world? They are the lust of the flesh and the lust of the eyes and the vainglory of life (1 John
2:16), which are mutable and are passing away (1 John 2:17). Instead of being in alliance with
the changeable modern appearance of the world that can be seen, God wants His believers to be
saved from the downwarding flood of dissoluteness (1 Pet. 4:4), from the trend of tossing people
about, from Satan’s usurping of the chosen ones, that they will be separated unto discerning His
good, well-pleasing and perfect will and take part in it.
The Greek word for “renew”, “ἀνακαινώσει” is worth exploring. It can be separated as “ἀνα”,
which is “completing a process” and “καινώ”, “to make fresh, new”. Hence, to make something
new again. This concept of new in the bible is a dispositional matter, something inward and
related to the new elements of God (of His being) being added into His people. We cannot make
our mindset and heart change in an outward way by any power of our own. With this in view, as
also indicated in Ephesians 4:23 in the RcV version, “And that you be renewed in the Spirit of
your mind” and from Titus 3:5b, “the renewing of the Holy Spirit,” it is clear that the renewing
originates from our regenerated human spirit (our innermost circumference) and is highly
interrelatedly dependent on the Holy Spirit. As Romans 8:6 (RcV) said, “For the mind set on the
flesh is death, but the mind set on the spirit is life and peace.” Our mind, the ruling part of our
human’s soul (our being) has its free right to decide which side to set on, whether inclining to our
fallen corrupted flesh or to our human regenerated spirit. If it relies or attaches to our spirit, it
will become the base of transformation of our soul, allowing it to have a metabolic change in
quality. Therefore, it is a lifelong continuing process starting from our spirit, expanding into our
soul (mind, emotion and will), causing us to have an enlightened mind, an affection made
spiritually and heavenly, and a will bowed to God’s will or purpose. With a new mind and new
heart (our soul, plus conscience in our spirit, in that the conscience is also softened), our life will
be revolutionized, resulting in a new living form that can be seen outwardly, which is contrary to
the fashion of this world, comparing to the way the worldly unbelievers living in the vanity of
15
their mind (Eph. 4:17), because of the ignorance (unwillingness to know God) which is in them
(Eph. 4:18).
Lastly, the explanation for “the will of God”, “θέλημα τοῦ Θεοῦ” needs the whole Bible
encompassing the Old and New Testament to expound, which could ever hardly bespoken
through by any mankind. Yet, it simply connotes God’s determination, active choice, specific
purpose. This shows us the ultimate result of being renewed in our mind, is to discern such a will
of God.
Part 1
“To be conformed” and “to be fashioned to”, with “according to this age” or “the pattern of this
world” are mostly the same. There is not much difference in nuances.
Part 2
The NKJV, NIV and RcV version uses “be transformed by the ‘renewing’ of the mind”, while
only ESV adopts “be transformed by the ‘renewal’ of the mind”, which renders different
nuances. The use of the word “renewing” in present progressive tense denotes a practical
ongoing process of undergoing the renewing by the spirit of our mind, that is, through the mind
set on the spirit (Rom. 8:6), causing the Spirit of God spreading inwardly from our human spirit
into our soul, which is the basis of the transformation of our soul. The word use of “renewal” is
more abstract.
Part 3
“That you may ‘prove’/ ‘test’/ ‘discern’” bears slightly different notions in them and we have to
consider their different usages. To “prove” and “test” are largely alike, which we can know from
putting the two meanings “take measures to check the quality, performance” and “demonstrate
the truth or existence of (something) by evidence or argument”, both of which allude to the
scientifically-based verification. Whereas, “discern” implies a more profound meaning of
“distinguish (someone or something) with difficulty by sight or with the other senses”. Note that
“distinguish...by sight or with other senses” involves subjective perception, that in order to know,
16
one has to experience something. Other than that, from the origin latin form of “discern”,
“dis-cernere” translated “apart - to separate''. From the deduction above, the usage of “discern”
conveys “to distinguish or separate one from another through experiencing or percepting”, which
can be deemed more appropriate in describing one’s living experience of comparing the will of
God with the expression of the world.
Part 4
It can be expressed as “good, (well-) pleasing and perfect” and “good, acceptable and perfect”,
one and the same, all of which are the attributes of God’s will.
Other Bible translations:
Below lists two verses of other translations that are translated in more appropriately based on the
original Greek context, which are presented in bold:
Mounce
And do not be conformed to this world, but be transformed by the renewing of your mind, so that
you may discern the will of God, what is good and acceptable and perfect.
Wuest
And stop assuming an outward expression that
[A] does not come from within you and
[B] is not representative of what you are in your inner being but
[C] is patterned after this age;
but (instead)
change your outward expression to one that
[A] comes from within and
[B] is representative of your inner being,
by
the renewing of your mind,
resulting in your putting to the test what is
17
the will of God,
the good and well-pleasing and complete will, and
having found that it [the will of God] meets specifications, place your approval upon it.
My translation: -
18
3. Ephesians 1:5
NKJV: having predestined us to adoption as sons by Jesus Christ to Himself, according to the
good pleasure of His will,
NIV: he predestined us for adoption to sonship through Jesus Christ, in accordance with his
pleasure and will—
ESV: he predestined us for adoption to himself as sons through Jesus Christ, according to the
purpose of his will,
RcV: Predestinating us unto sonship through Jesus Christ to Himself, according to the good
pleasure of His will,
Part
NKJV
1
2
having predestined us by Jesus Christ to according to the good
to adoption as sons
NIV
3
Himself,
pleasure of His will,
he predestined us for through Jesus Christ,
in accordance with
adoption to sonship
his
pleasure
and
will—
ESV
he predestined us for through Jesus Christ,
according
to
the
adoption to himself as
purpose of his will,
sons
RcV
Predestinating
unto sonship
us through Jesus Christ according to the good
to Himself,
pleasure of His will,
19
Interlinear Bible: Ephesians 1:5
προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος
αὐτοῦ,
προορίσας
ἡμᾶς
εἰς
υἱοθεσίαν
διὰ
Verb-
Personal
Preposition-
Noun-
Preposition-
PronounTense: Aorist
Case: Accusative
Case: Accusative
Mood: Participle
Gender:
Person:
Voice: Active
1st
Feminine
Person
Number:
Number: Plural
Singular
Case:
Nominative
Gender:
Masculine
Number:
Singular
having
us
for
predestined
adoption
of through
children/ sonship
Ἰησοῦ
Χριστοῦ
εἰς
αὐτόν,
κατὰ
Noun-
Noun-
Preposition-
Personal
Preposition-
20
PronounCase: Genitive
Case: Genitive
Case: Accusative
Gender:
Gender:
Maculine
Maculine
Gender:
Masculine
Number:
Number:
Singular
Singular
Number:
Singular
Person:
3rd
Person
Jesus
Christ,
to
Himself,
according to
τὴν
εὐδοκίαν
τοῦ
θελήματος
αὐτοῦ,
Article-
Noun-
Article-
Noun-
Personal
Pronoun-
Case:
Case: Accusative
Case: Genitive
Case: Genitive
Accusative
Case: Genitive
Gender:
Gender:
Gender: Neuter
Feminine
Feminine
Number:
Number:
Gender: Neuter
Gender:
Number:
Number:
Singular
Singular
Singular
Masculine
Person:
Singular
Person
Number:
Singular
the
good pleasure
of the
will
of Him,
3rd
21
Ephesians 1:5 (original word order)
προορίσας
ἡμᾶς
εἰς
υἱοθεσίαν
διὰ
Ἰησοῦ
A
B
C
D
E
F
Χριστοῦ
εἰς
αὐτόν,
κατὰ
τὴν
εὐδοκίαν
τοῦ
G
H
I
J
K
L
M
θελήματος
αὐτοῦ,
N
O
[RECAST]
προορίσας
ἡμᾶς
A
B
Having predestinated
us
(FACT)
εἰς
υἱοθεσίαν
C
D
for
divine adoption as sons
διὰ
Ἰησοῦ Χριστοῦ
E
F
G
through
Jesus
Christ
εἰς
αὐτόν,
H
I
to
Himself,
κατὰ
τὴν
εὐδοκίαν
τοῦ
θελήματος
αὐτοῦ,
J
K
L
M
N
O
according to
the
good pleasure
of the
will
of Him,
Verse 4
(PURPOSE & GOAL)
(MEANS)
(ULTIMATE END: PURPOSE)
Verse 6
αὐτοῦ……………………………………αὐτοῦ
(BASIS)
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Commentary
Greek Translation Summary:
Part 1
The translation differences between “adoption” and “sonship”
The Greek word "υἱοθεσία" (huiothesia, sonship/ adoption) is a presumed compound of "υἱός"
(huios, a son/ descendant) and "τίθημι" (tithémi, to place, lay, set). "υἱοθεσία" and its derivatives
are used five times in King James Bible, sequentially as υἱοθεσία (huiothesia, the adoption)
being used once in Rom. 9:4; as υἱοθεσίαν (huiothesian, the adoption of sons/ children) which
occurs three times in Rom. 8:23, Gal. 4:5 and Eph. 1:5; lastly, as υἱοθεσίας (huiothesias, of
adoption) which also occur once in Rom. 8:15. In many English translations, "υἱοθεσία" are all
used in Paul's letters. In Romans, Galatians, Ephesians in the New Testament, this word can
produce two kinds of translations, namely the word "adoption" (which is more adopted in most
Bibles) and "sonship" (which is less adopted, only in Recovery version Bible).
In the third edition of BDAG (A Greek-English Lexicon of The New Testament And Other Early
Christian Literature), the two definitions of "υἱοθεσία" are established as follows:
a. of the acceptance of the nation of Israel as son of God (cp. Ex 4:22; Is al.) Ro 9:4
b. of those who believe in Christ and are accepted by God as God's children with full rights Gal.
4:5; cp. Eph. 1:5.
In Liddel & Scott (American Edition 1864) , the words "υιοτες" and "υιοθεσια" are listed with
two explanations as concise as follows:
1. υιοτες the state of a son (sonship) Eccl
2. υιοθεσια adoption as a son (N.T.)
23
The first is an ecclesiastical quotation with no details, while regarding the second, the only
reference to its etymology or usage is the above stated NT reference.
According to Merriam-Webster Dictionary, the first known use of "adoption" occured in 14th
century, with its definition "the act of adopting: the state of being adopted", which appropriate
the modern use of the word outside of religious background. Yet Paul borrowed the concept of
legal adoption (of heir) from the Roman secular culture to describe something spiritual and used
it in the New Testament. Since the Jews did not have the concept of heir, yet Paul wanted to
convey the meaning of being placed as sons of God, not only to be understood by Israel as sons
of God in Old Testament, but also be understood by Gentiles totally detached from Judaic culture
who later converted to be the sons of God. Hence, in this transition from the Hebrew concept to
New Testament Greek, and to make it known by people of that age, there was no other word
better than "υιοθεσια". Hence, the clarification of this word is significant to cast light on this
divine term, so as to differentiate it from its modern connotation.
The word “adoption” originates from Latin opto (I choose, select...I wish for, desire), Latin ad(To). It denotes the act of adopting, the choosing and making that to be one's own which
originally was not so; acceptance. According to Lenski's Greek commentaries, “placing into the
position of a son" which is not only an operation of God in us which changes us inwardly, rather
involves a declaration of God concerning us outwardly. Hence,“adoption” includes not only the
act and the declaration, it even further implies the state into which this act places us, i. e., our
sonship.
Taking an example of Caesar Augustus (who was originally named Gaius Octavius, also known
as Octavian). Ati, his mother, was the niece of Julius Caesar, who ruled the Roman Empire
before 44 BC. When the maternal great uncle was stabbed to death on March 15th, 44 BC,
Octavius was named in Caesar's will as his adopted son and heir and was given the name "Gaius
Julius Caesar". As a result, he inherited Caesar's name, estate, and the loyalty of his legions.
Through this adoption, he was named by the Senate in 27 BC as "Augustus" (meaning, the
24
Exalted). From this cultural legacy of the Roman Empire, we see that adoption is fully a matter
of position.
The word "sonship" originates from English word "son" and "-ship", with this appended word
“-ship” denotes a property (屬性) or state of being (存在狀態), and therefore "the position or
state of being a son" (兒子的地位或狀態). According to the Merriam-Webster Dictionary, the
first known use of the word "sonship" in the 15th century was simply defined as "relationship of
son to father", and that its secular usage, too, has lost its divine interpretations as the word
"adoption".
The two render different obscure meanings and bring about varied connotations, mainly creating
contrasted concepts in theology. In Chinese, “adoption” is translated as “領養”, while “sonship”
is translated as “兒子名分”. Different translations may lead to different interpretations.
Considering the translation from Greek, "adoption" is the best fit, in a secular sense, as a
metaphor to let the recipients know the intention of Paul's description. It is undoubtedly the
divine adoption. This absolutely makes sense, for we were not sons of God by natural birth,
rather, it reminds and pinpoints the fact that we were not qualified, sinners only worthy of death.
Yet He placed us in the position of the son, as in John 1:12 RcV, “But as many as received Him,
to them He gave the authority to become children of God, to those who believe into His name,”.
1 John 2:29b RcV says, “...everyone who practices righteousness also has been begotten of
Him.” In 1 John 5:1 RcV, “Everyone who believes that Jesus is the Christ has been begotten of
God, and everyone who loves Him who has begotten loves him also who has been begotten of
Him.” As the term “To be born of God” is the primary concept in the Epistles of John and is no
doubt the orthodox teaching of the Bible, to avoid any misreadings of the word, I would prefer
the use of “sonship” in English and “兒子名分” in Chinese.
Part 2
No problem.
Part 3
25
In ESV, “εὐδοκίαν” is translated as “purpose”. The most accurate translation of “τὴν εὐδοκίαν
τοῦ θελήματος αὐτοῦ” should be “the good pleasure of His will” instead of “the purpose of His
will”.
Verse analysis:
Ephesians begins from a higher standpoint of the good pleasure in God’s heart and introduces
God’s blessings and well-speaking to the church, from God’s chosen ones in the heavenlies. If
we want to know the blessing of verse 5 in full, we have to look at the interrelated context from
verse 4 through verse 6. In verse 4 in ESV, it begins with “He”, and the verse “even as he chose
us in him before the foundation of the world, that we should be holy and blameless before him.
In love” and in the NIV, “ For he chose us in him before the creation of the world to be holy and
blameless in his sight. In love”.
He has a will and His pleasure. Before eternity past, before He created us, outside the element of
time, He chose us in Christ our Redeemer, who is the means, the way we were chosen, according
to His infinite foresight (also called “foreknowledge”, see 1 Pet. 1:2). It is worthy to note that the
translators rendered “In love” in verse 4 as the prepositional phrase, the condition that modifies
the verb “predestined”. In this we see the source and motive of God’s predestination, it is nothing
but love, that which is higher than our ways (Isa. 55:9) and knowledge-surpassing (Eph. 3:19).
We love because He first loved us (1 John 4:19). In this mutual transmission of love we were
predestined unto sons for Himself and are sanctified.
The ongoing verse 5 in ESV, “he predestined us for adoption to himself as sons through Jesus
Christ, according to the purpose of his will,”and in NIV, “he predestined us for adoption to
sonship through Jesus Christ, in accordance with his pleasure and will—” Note that His ultimate
goal is in this clause “He predestined us for adoption to sonship”. The adoption to sonship is His
purpose and goal, proved by Rom. 8:15 and Gal. 4:6 that say, “but you have received the Spirit
of adoption as sons” and “And because you are sons, God has sent the Spirit of his Son into our
hearts”, the latter part of these two verses both end with “Abba! Father!”, which fulfills His
delightful will.
26
We have been predestined unto sonship not only by the Spirit of the Son of God, but also in the
life of God, as in 1 John 5:12-13, “Whoever has the Son has life...believe in the name of the son
of God that you may know that you have eternal life.” Besides, we are the partakers of His divine
nature (2 Pet. 1:4). For this reason we conclude that dispositionally, we have the Spirit of the son
of God and the life of the son of God with His divine nature, while positionally, we own the legal
position and name as the son of God! Today, being sons of God is merely a matter of life, but in
the future, it will also be a matter of position. 1 John 3:2, “Beloved, we are God's children now,
and what we will be has not yet appeared; but we know that when he appears we shall be like
him, because we shall see him as he is.” In the New Jerusalem, the whole universe will see the
sons of God in the glorious likeness of the Firstborn being manifested (Rom. 8:29; Col. 1:15),
i.e. full grown (Rev. 21:7) to fully inherit God as their inheritance (Eph. 1:11, 14).
At the end of verse 6, we come back to “He”, the Father, Originator, Initiator and the Source of
life. In ESV “to the praise of his glorious grace, with which he has blessed us in the Beloved.” In
NIV “to the praise of his glorious grace, which he has freely given us in the One he loves.” Glory
is God expressed and grace is God being enjoyed by us. “The glory of His grace indicates that
God's grace, which is Himself as our enjoyment, expresses Him. As we receive grace and enjoy
God, we have the sense of glory.” (RcV Eph. 1:6 ft. 2) He has worked out all things according to
the good pleasure of His will, by His love and grace. It is by the grace of God that we become
who we are today (1 Cor. 15:10). Romans 8:29, “Because those whom He foreknew, He also
predestinated to be conformed to the image of His Son, that He might be the Firstborn among
many brothers;” When we were put in the position of the Son, the Beloved of God, we were
made an object of His favor and pleasure, thereby becoming the many sons of God (the corporate
sons) and the brothers of Christ (John 20:17). Hence, we are qualified to enjoy Him, and He
enjoys us in His grace in His beloved, who is His delight.
Other Bible translations:
Mounce
27
he predestined us for adoption as his own sons through Jesus Christ, according to the good
pleasure of his will,
Wuest
in love having previously marked us out to be placed as adult sons through the intermediate
agency of Jesus Christ for himself according to that which seemed good in His heart's desire,
My translation: -
28
References
“E-Sword: Free Bible Study for the PC.” E-Sword, Rick Meyers, www.e-sword.net. Accessed 20
Nov. 2021.
Bible.org
Team.
“Morphological
Abbreviations
in Lumina
| Bible.org.” Bible.org,
bible.org/article/morphological-abbreviations-lumina. Accessed 20 Nov. 2021.
“Bible Hub: Search, Read, Study the Bible in Many Languages.” Bible Hub, 2004,
biblehub.com. Accessed 20 Nov. 2021.
The Bible Study Tools Staff. “Bible Concordances - Use Free Online.” Biblestudytools.com,
Steve McGarvey, www.biblestudytools.com/concordances. Accessed 20 Nov. 2021.
Living Stream Ministry, editor. Holy Bible: Recovery Version Black Bonded Leather. First
edition, 2431 W. La Palma Avenue, Anaheim, California 92801, Living Stream Ministry, 2003.
TravelConfirm, Inc. “Words Definitions and Origins Dictionary | Etymology-Dictionary.Com.”
etymology-dictionary.com, 2012, www.etymology-dictionary.com. Accessed 20 Nov. 2021.
Danker, Frederick William, editor. A Greek English Lexicon of the New Testament and O/ Early
Christian Literature 3rd Ed. (BDAG). Third ed., University of Chicago Press, 2000.