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NASB | Matthew 7:13 ¶ "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. |
AMPLIFIED 2015 | Matthew 7:13 ¶ "Enter through the narrow gate. For wide is the gate and broad and easy to travel is the path that leads the way to destruction and eternal loss, and there are many who enter through it. |
Subject: How do we remit |
Bible Note: 2nd post. Hello Tim and Search and everybody else, The argument for parsing Acts 2:38 as you have shown is without merit, because: 1] No translation available has ever translated it such? You claim that the grammar rules are violated; if so, then your argument is not with me, but with every translation board known to man. Can you show me a single translation that has dared to translate Acts 2:38 as you have offered here? If you give no answer, we all must assume that the Greek scholarship is against you. 2] This argument you offer is old, and has been refuted many times. The two commands, “repent” and “be baptized,” are joined by the correlating conjunction “and.” It follows that if repentance is essential to salvation, so also is baptism. [I realize that you must conclude that repentence is not essential to salvation either, but we shall get to that]. 3] The sentence in Acts 2:38 is what's referred to as a Complex Compound Sentence, comprised of three sentences joined by the correlating conjunction, AND, a] Repent ye (AND)… b] Be baptized (3rd,singular, individually) each OF YE (humon, genetive 'of', plural) on the name of Jesus Christ UNTO the remission of the sins OF YE (humon, genetive 'of, plural), (AND)… 1) in this second sub-sentence, it says 'let be baptized each individual of YE into the name of Jesus Christ with a view to remission of sins. c] YE shall receive the gift of the Holy Spirit. 4] Here's where you take a twist by turning the preposition, EIS, into a causal meaning (because), you also make repentence unnecessary for the remission of sins. To be consistent then, you must say that repentence follows only as evidence that you are saved. Where you did argue by this novel translation that repentence is connected to forgiveness and baptism is not, you must now conclude that repentence and baptism are no more connected to forgiveness than the other: except now, they both follow. Here is how you really see this verse: a] “Because you have forgiveness of sins, you are commanded to repent (it is an imperative, as you pointed out) and commanded to be baptized (an imperative also) … or b] “Repent BECAUSE you have been forgiven of sins, and then you must go ahead and be baptized too, but NOT BECAUSE of your former forgiveness of sins…. [it is you who disassociated baptism from forgivess of sins, right?]. Now you must tell us why we must be baptized. All along, you've been disassociating baptism from forgiveness of sins, while connecting repentance to forgiveness of sins. Now your argument is that repentence follows too! Your argument has been that baptism follows. Now you must, to be consistent with your causal explanation for the preposition EIS, say that repentance isn't associated with forgiveness, not any more than baptism is! ! ! If you deal with anything in this response, deal with this. Explain how all along you can make the case that number and person only connects repentance and forgiveness, and baptism therefore follows. Then you introduce the causal argument for EIS and make repentance no more necessary for forgiveness than is baptism. |