Matthew 5:17 ...and slowing down our experience of the New Testament

"Think not that I came to down-loose the law or the before-staters: I came not to down-loose, but to make full."

What was Jesus' relationship to the older ways of seeing the Torah?  In the verse above, he makes clear that we should not think that he came to "down-loose" the law.  The Etymological New Testament translates ultra-literally with this two part word to reflect both components of the Greek.  The word KATA is often used to intensify the verb it precedes.  In this case, LUO, "to loose" becomes more intense, or as typically translated, "destroy."  The Greek word often translated "perish" is usually "from-loose" or "from-whole-loose" in the ENT.  Jesus goes on to say that he understood his teaching to be bringing the Torah to fullness. The ultra literal etymologies don't change the meaning of the text, but they do allow one to quickly note relationships between families of words.  They also allow us to see how the same Greek word has a broad semantic range in different contexts.  

And, the literal language has at least one more effect on a reader of the New Testament.  In the Special Note to the Reader of the ENT, it is observed that the ENT allows the reader "some additional perspective, to slow down and consider some other possible readings  that the Greek text offers."  And as we slow down and think through a passage, we gain "some space...where we might hear from the living Placer."   

Matthew 5:14

"You are the light of the system. A city set on a hill cannot be hidden."

The Etymological New Testament consistently distinguishes between two Greek words: "land" which refers to the planet or parts of it; and "system" which refers to any organized arrangement.  The latter includes human culture as well as the clothing that we wear.  1 Peter 3:3 notes that we are not to wear "system-garments." In the verse above, we are not said to be the light of the land or earth, but of the cultural systems that human beings have constructed.

And the greatest initial need that this system has is to be enlightened.  The world's corrupt governments and regimes most fear the light.  They thrive on darkness.  But those who sincerely put Jesus' teaching into practice, who embrace the spirit of what he taught, cannot remain invisible.  The system is very much aware of the light that shines from within us. 

Matthew 5:12

"Rejoice, and be exceeding glad: for great is your reward in upward-vision: for so they persecuted the before-staters who were before you."

Taking a stand on these principles of Jesus' teaching can be tough.  The rewards can seem long in coming.  But Jesus affirms good cause for immediate rejoicing: upward-vision is enriched.  The Etymological New Testament consistently translates OURANOS, "heaven", from its two literal components: UP and to SEE, as "upward-vision."  

In a similar way, the word prophet is a two part word in Greek.  The ENT always translates as "before-stater", those who state or speak beforehand.  Warnings, consolations, encouragement, or visions of the future: these are all part of what a "before-stater" may see and speak of.  May our sense of the highest, upward vision in Anointing be clear: these principles of "The Sermon on the Mount" are worth building a life and a new world upon. 

Matthew 5:11

"Happy are you when people shall reproach you, and persecute you, and say all manner of misery-gush against you falsely, for my sake."

Often translated as "blessed", the Greek word MAKARIOS indicates a deep sense of fulfillment and satisfaction: happiness in the best sense of the word.   In the verse above, Jesus notes that if our lives have an overriding sense of purpose, found in his teaching, then we will know this kind of deep happiness.  Even if it brings on tough times.  The Etymological New Testament provides the literal elements of one of the words often translated as "evil" in the NT.  From the root for "to gush" combined with "misery" we have a word that describes the vituperative falsehoods that can spew from peoples' mouths. This was how the religious leaders of the day fought Jesus' message of a new Realm of justice.  They gushed forth as much misery as they could....and it was met with a deep sense of happiness.

Hebrews 11:26

"...accounting the reproach of Anointing greater riches than the placed-into-tomorrows of Egypt: for he looked unto the hire-from-giving."

The Etymological New Testament consistently translates the Greek word often rendered "treasure" as "placed-into-tomorrow."  This ultra-literal translation reflects the three part original.  Our treasure is that which we place into tomorrow, that on which we stake the future.  The Egyptian culture, like so many today, was banking on its golden riches as its security.  Because he trusted, Moses was able to see a little longer term.  He was looking "unto the hire-from-giving."  The meaning of the word is "reward."  But, it is interesting to note the etymology.  The word "hire" (or "wage") is part of its etymology.  This reward toward which he looked, was a hire-from-giving.  As noted earlier in this eleventh chapter of Hebrews, one's reward is in direct relationship to one's trust. Reward and trust are intimately related in the divine sphere.  

In the verse above, Moses' sense of value appears by our modern standards to be completely misplaced.  Bearing "the reproach of Anointing" makes one far wealthier than the riches of the dominant culture of that time.  Moses staked his life, placed-into-tomorrow his life, on his trust in this anointed way. 

Hebrews 11:24, 25

"By trust Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; 25 choosing rather to share ill treatment with the people of Placer, than to enjoy the pleasures of un-mark for a season;"

As verse 23 notes in the Etymological New Testament, Moses was an "urbane" child.  And when he was grown, he made a decision about the culture with which he would be identified.  One aspect our our trust in the anointed one is that we, like Moses, decline to understand ourselves as part of Pharaoh's culture.  In fact, like Moses, we seem to make a very poor decision: ill treatment with people of God.  

In verse 25, the writer of Hebrews acknowledges a certain transient pleasure in "un-mark."  But it is only for a season.  HAMARTIA is, of course, typically translated as 'sin' in most versions.  Ultra-literally, it is from two component parts in Greek "un-mark."  The real pleasures of life are found in hitting the mark rather than in missing out.  The word "sin" can be useful, but does have many centuries of theological baggage that it conveys.  The truth is crystal clear, as are the decisions we make: to reject positions of privilege and power.  And, instead, hit the mark by identifying our lives with others, "the people of Placer", who strive to love God and neighbor as oneself.     

Hebrews 11:21

"By trust Jacob, when he was dying, blessed each of the offspring of Joseph; and toward-teemed, leaning upon the top of his staff."

After all of his adventures as recorded in Genesis, Jacob ends his life with blessings for others.  One of the hallmarks of a life well lived is just this: leaving a sense of blessing for one's family and friends. And, as he leaned upon the top of his staff, he "toward-teemed." [See the Lexicon and Concordance of the Concordant Publishing Concern.]

One of the important aspects of the Etymological New Testament is that the reader always be aware of the difference between etymology and meaning.  In the Introduction to the ENT we read these words concerning "toward-teem":

<     Compound Greek words are rendered into their English component parts with hyphens joining the units. Thus the Greek word conventionally translated “worship” is always “toward-teem” in the ENT. That is, PROS-KUNEO = toward-teem, to teem (together) toward someone or something.

This brings us to a very key point about this method and the ENT in particular: etymology must not be confused with meaning. One cannot repeat this caution too often. The meaning of PROSKUNEO has changed through Greek linguistic history, from cringing like a dog to kissing an idol to worshiping Almighty God (see The Dictionary of New Testament Theology by Colin Brown).  But, its etymology has remained, linguistically speaking, the same: to teem toward.  And, that is how the word is translated in this Etymological New Testament.  Fun information.  Root words.  But, meaning is determined by usage, not by etymology.

So, meaning changes with usage while the linguistic origins of the word remain constant, even if unknown.  

In the verse above, Jacob finds that the best place to "teem toward" God is on the top of his staff: worship may break out anywhere and in any setting!

Hebrews 11:19

"...accounting that Placer is able to raise up, even from the dead; from where he did also in a beside-cast receive him back."

In some cases, particularly in didactic passages, the New Testament provides additional information on Old Testament stories.  In the last post we saw the unconditional nature of Abraham's trust.  In the verse above we see some of the specifics of that faith.  In particular, the Epistle to the Hebrews is saying that Abraham's trust in THEOS, "Placer", was actuated by his "accounting" that God is able to raise from the dead.  Abraham had thus thought through his impending offering and was convinced of a solution via resurrection.

In fact, we are assured that "he did also in a beside-cast receive him back."  So, there really was, in a beside-cast, a resurrection for Issac.  The Etymological New Testament translates the word (usually rendered "parable") rather than transliterating it.  Most versions substitute English letters for the Greek ones: parable.  The ENT provides the literal component parts of the word: beside-cast.  By using language in a figurative way "alongside" the literal truth, a path for further understanding is opened.  So parabolic language is often used in scripture to convey the substance of its literal teaching.

Hebrews 11:17

"By trust Abraham, being probed, toward-carried up Isaac: yea, he who had gladly received the promises was offering up his uniquely-becoming son;"

Often translated as "tried" or "tempted" in most versions, the Etymological New Testament consistently renders the Greek word family as "to probe."  To test by probing is the root sense of the original.  Here, Abraham's trust in the Placer was probed and responded by offering up his son.  The ultra literal translation of "toward-carry" shows that our offerings are always directional.  In this case, the offering was Issac, his "uniquely-becoming" son.  Typically translated as only begotten by most, the literal sense is of someone's uniqueness. Strictly speaking, Issac was not Abraham's "only begotten" son, but was his "uniquely becoming" son.  He had a special purpose in his father's life.

May we receive the promises with the same spirit of trust that Abraham knew.

Hebrews 11:15, 16

"And if indeed they had been mindful of that place from which they went out, they would have had a season to return. But now they crave a better place, that is, of upward-vision: Therefore Placer is not ashamed of them, to be called their Placer; for he hath prepared for them a city."

One of the current "in" words of our times is mindfulness. And it can, indeed, be a very useful one. In this case, the significance lies in what Abraham was not mindful of: his place of beginning, the journey's starting point. For someone who is trusting fully, the importance of this journey is where we are going in our lives...not where we began.  Our mindfulness is focused on an "upward-vision": the highest and best of the divine plan.  In fact, as the Etymological New Testament has it, we "crave" the better.  It is with the most intense of longings that we press on in this life of faith, of trust in Placer.     

Hebrews 11:13, 14

"These all died in trust, not having received the promises, but having seen them and greeted them from afar, and having out-like-said that they were strangers and pilgrims on the land. For those who say such things make it manifest that they are seeking after an abba-place of their own."

The thirteenth verse touches on the essence of faith ("trust").  Contrary to some versions of pop-theology, the person of deep trust may not actually receive the promise. But, as the Etymological New Testament has it, they did see them "and greeted them from afar."  A New Testament faith is not a guarantee of safety or riches.  Instead, this kind of trust is one that sees and greets the new heaven and new earth.  We may sometimes feel like pilgrims, even strangers, but we know and feel the promises of a better, more just world.  And we are, indeed, seeking such a homeland now.  Or, as the ENT has it, an "abba-place."  The Greek word is derived, not from the word for "home," but from the word PATER.  It is a place of family, a place of divine intimacy, that we seek. 

Hebrews 11:11

"By trust even Sarah herself received power to down-cast seed when she was beside prime season, since she counted him trusting who had promised."

Sarah is one of the great persons of faith in all the Bible.  Because genuine faith is trusting what one knows, she was able (received power) to "down-cast" seed at this late point in her life.  Too often the idea that "faith is believing what you don't know" is proclaimed as a virtue.  Genuine faith ("trust") is relying on what one is sure of.  And that trust paid dividends.  Note that the same word is used of God later in the verse: "she counted him trusting."  The trust is mutual.  And it is not "intellectual assent." Yes, it can be translated as "trustworthy" when used of God or others, but the Etymological New Testament is providing consistent, literal information.

Most versions of the New Testament will translate KATABOLN as "foundation" in all of its occurrences except this one, in Hebrews 11:11.  The Etymological New Testament translates ultra-literally as "down-cast" in all of those passages.  To cast down something could possibly mean to disrupt it, though it usually means to begin to build something of value.  In this case, Sarah's trust led to the foundation of a new life when she was past (beside) prime season. And that's the essence of divine trust: being able to begin life again when we're past the prime season.

Hebrews 11:10

"for he out-received for the city which hath the foundations, whose artisan and public-worker is Placer."

By trust Abraham was enabled to "out-receive" for a special kind of city.  Typically, most cities are comprised of buildings with foundations.  Rare, indeed, is a city where every building has a true foundation.  In this verse, it is the entire city which has foundations.  And the reason? According to the Etymological New Testament is that this city has a unique "artisan" and "public-worker": God.  

The two part Greek word "public-worker" is thought provoking.  Often, it is stated, even by top flight apologists, that God's presence in the world is "secret" or "invisible."  And, of course, there is a sense in which that is true. But, according to this passage in Hebrews, in an ultra-literal sense, our Placer is also a public-worker.  These divine works are all out in public view...including the promise of a city which truly has foundations.  

May we all be enabled to intensively receive, "out-receive," this dwelling place.

Hebrews 11:9 ...and the Etymological New Testament's Reason for Being

"By trust he beside-homed in the land of promise, as other-placed, down-homing in tents, with Isaac and Jacob, the heirs with him of the same promise."

The purpose of the Etymological New Testament is to provide information.  Specifically, to make available etymological information of various words within their biblical context. In the verse above, rather than saying Abraham "lived" in the land of promise, the ENT says that he "beside-homed."  As the Introduction to the ENT states, etymology is not meaning.  The function of very literal, etymological translation is not to be another re-make of the NIV Bible.  We have plenty of that type of translation out there...and most of them are very good.  They translate, paraphrase, convey subtle shades of meaning, and otherwise discharge their function very well.  But that's not the purpose of the Etymological New Testament.  Some critics seem to be very obtuse in their ability to grasp that point.

In the case of "beside-homed" above, the reader can quickly note the difference between this word and one that follows a few words later.  According to Hebrews 11:9, Abraham "beside-homed" in the land of promise and he and family "down-homed" in their tents.  The modifier "beside" is often used to indicated  intimacy while the word "down" is often used to show intensity.  Seeing these two words, both based on the same root of "home", but with different prefixes, is fun information.  No, it doesn't change the meaning of the verse, but it provides information and...perhaps...allows the reader to slow down and meditate on the text a little longer.  That's the ENT's reason for being.  

And this blessing of having a home in the land of promise was particularly sweet because Abraham had been "other-placed."  He was foreign in this new land.  He had left his original home by trust.  And, had been "other-placed" by the one true Placer. 

Hebrews 11:8

"By trust Abraham, when he was called, under-heard to go out unto a place which he was to receive for an inheritance; and he went out, not being adept at where he went."

There are two different Greek words typically translated as "obey" in most Bibles.  The Etymological New Testament consistently translates them as "to under-hear" and "to yield."  The purpose of the ENT is to supply ultra literal information...not to be yet another permutation of the NIV or other modern "essentially literal" translation.  Some critics seem to misapprehend the clearly stated function of the Etymological New Testament: literal information at a glance.

In the verse above, the kind of obedience that Abraham displayed was "under-hearing." He listened deeply.  And, in this deep hearing, he was able to go out from his comfort zone to an inheritance.  Though he was not adept, he went.  May we also listen deeply.

Hebrews 11:7

"By trust Noah, being warned concerning things not seen as yet, moved with piety, prepared an ark to the saving of his house; through which he down-judged the system, and became heir of the justice which is according to trust."

The Etymological New Testament often uses hyphens to convey the multiple roots of various Greek words.  In this verse, Noah "down-judged" the world (system in the ENT).  As one reads the ENT, it will be obvious that the word "down" is used as an intensifier of a number of different verbs.  In this case, there is also the negative connotation in the modifier.  To down-judge is to condemn. And the object of this down-judging is the "system."  Often translated "world" in most Bibles, the ENT consistently employs "system" even when used of adornment or a bodily member.  By his negative judgement of the cultural and religious system of his day, Noah became an heir of the "justice" (DIKN) according to trust. God's justice is apparent in his dealings with those who trust. 

Hebrews 11:6

"And without trust it is impossible to be well-pleasing; for the one who cometh to Placer must trust that Placer existeth, and a hire-from-giver of those who seek after him."

The Greek word PISTIS has a broader semantic range than the does our English word "faith."  In an attempt to reflect the ultra literal meaning of the word, the Etymological New Testament consistently uses the word "trust."  It is critical to understand that Biblical "trust" is based on what we know.  Too often the reverse is proclaimed.  Too often, we are in de facto agreement with Huck Finn: "Faith is believin' what you  know ain't so." 

It is because of our experience of the Spirit of God (Placer) that we know.  And because we know, we trust.

Hebrews 11:5

By trust Enoch was after-placed that he should not perceive death; and he was not found, because Placer after-placed him: for he hath had witness borne to him that before his after-placing he had been well-pleasing unto Placer.

In The Etymological New Testament the noun PISTOS and the verb PISTEUO are consistently translated as "faith" and its cognates rather than "believe."  As often noted, the Greek word expresses more than mental acquiescence. In the verse above, it is Enoch's trust in God as Placer that results in his "after-placing."  The ENT allows one to see the connection between the verb, which contains the verb "to place" and underlying etymology of the noun THEOS "placer."  The result of this after-placing is that Enoch did "not perceive death."  And because he was well-pleasing, he "was not found."  May our lives reflect this same sense of being well-pleasing...even unto after-placing.   

Hebrews 11:4

"By trust Abel toward-carried unto Placer a more excellent sacrifice than Cain, through which he had witness borne to him that he was just, Placer bearing witness in respect of his gifts: and through it he being dead yet speaketh."


In the Etymological New Testament's ultra literal rendering of verse four, one notes that the word typically translated as "to offer" stems from the root sense of "to carry toward."  An offering is always directional.  And we also see that it is our gifts that keep on speaking for us even when we are dead.  Focused sharing of our lives with others...will speak eternally. 

Hebrews 11:3

"By trust we understand that unconditionality hath been down-equipped by a declaration of Placer, so that what is being seen hath not become out of things which are appearing."


The ultra literal root of the family of words translated age, ages, eternal, etc has three parts: un-if-being.  That is, a translated in the Etymological New Testament, "unconditional-being".  Being without "if", without conditions.  Eternal life is "a life of unconditional being"...a life lived without limits.  When the noun is found in the plural, the ENT always translates as "unconditionality."  This allows the reader to distinguish between the singular and the plural form. 


In this third verse of chapter eleven, we read that this sense of unconditionality has been "down-equipped."  The word KATA, down, is often used to intensify the verb, so here: Placer's declaration has intensively equipped unconditionality.  As noted in the Special Note to the Reader in the introduction to the ENT, one of the primary goals of this ultra literal method of translation is to slow us down in our contemplation of the text.  As you read, comparing the ultra literal translation to other translations, take time to reflect on what the declaration of Placer can accomplish.  And, how it is that "what is being seen has not become out of things which are appearing."
 

Hebrews 11:1

"Now trust is an under-standing, a deep presence, of things hoped for, a making-visible of things not seen."

The etymology of the Greek word usually translated as "substance" in this first verse of chapter eleven, stems from two words: to "stand under".  So as not to mislead the English reader, the phrase in italics "a deep presence" is added.  The first use of this word in Hebrews is found in 1:3, "the carving of his under-standing, his deep presence."  Jesus has the character or "carving" of God's deepest attributes.  Similarly our trust is also a standing-under, a deep presence, of that for which we hope.  And further, our trust is a making visible of things that cannot be otherwise seen.

Genuine trust is felt deeply AND also makes visible in our lives our most deeply held beliefs.

James 5:20

"let him know, that he who doth on-turn one who un-marks, from the straying of his way, shall save a breath from death and shall cover a multitude of un-marks."

In this final verse of his epistle, James' concern is that he who succeeds in the intense effort of "on-turning" one who un-marks...can know the good that comes of the effort.  Specifically, as the Etymological New Testament has it, he has saved "a breath from death" and covered "a multitude of un-marks."  In the ENT, the etymologies of the two words typically translated "spirit" and "soul" are carefully distinguished.  PSUCHE is often "soul" or "life" in most versions.  In the ENT, the ultra-literal root "breath" is always used.  Similarly, PNEUMA, often "spirit" in most renderings, is always "wind" in the Etymological New Testament.  Here, James notes that our very breath, our life-force, can die if we persist in our missing of the mark.  Helping someone turn back to way of truth makes all the difference.

James 5:19

"My same-uteruses, if any among you should stray from the way of truth, and one should on-turn him;"

After instructions about prayer and rubbing with olive oil for health, James now prepares to conclude this letter by addressing those who stray from the way of truth.  Though it may seem awkward to translate ultra literally as "same uterus", this is the etymology of the word we translate "brother" (or "sister") in Greek.  And since the Etymological New Testament is intended to convey literal etymologies as they occur in the text, this includes the word here normally translated as brethren or brothers in many translations. When someone very close to us begins to have no regard for truth, it can be very difficult to relate to them.  The word "on-turn" reflects the intensity required to help others regain their passion for the truth.

Ironically, it is often within a religious context that one begins to place more emphasis on conformity to the peer group rather than to the truth.  Thus, James' encouragement to the family is very appropriate here. Too often, when someone seems to depart from doctrinal orthodoxy in their pursuit of truth, there are those seeking to do just the opposite of James' advice.  They intend to keep someone in error, rather than allow them to stay on the way to truth.  May we all be willing to keep an open mind and heart in our pursuit of the truth.  JMW

James 5:16

"Out-like-say therefore your unmarks one to another, and wish one for another, that you may be healed."

Typically translated "confess", the Greek word is a three part compound word which the Etymological New Testament renders ultra literally as "out-like-say."  And what is that which we are saying-like God? Our unmarks. Rather than using the Latin based word "sin" with its heavy theological load,  the ENT translates HAMARTIA to reflect its Greek etymology: un-marks.  When we miss the mark, it is good to out-like-say so! And the result of this process, as we are honest with one another, is that our lives are healed.

James 5:15

"and the vow of trust shall make-whole the one who is faltering, and the Affirmer shall raise him up; and if he has committed un-marks, it shall be from-let him."

Most translations render the phrase "prayer of faith" in this verse.  The Etymological New Testament distinguishes the different Greek words and thus has "vow of trust."  After being rubbed with olive oil, a vow of trust can lead us to begin a path to wholeness, even as we falter.  Further, if we have missed the mark, fallen short of our aim, this can be allowed to go from us.  The etymology of "forgive" is "from-let", letting it go from us. 

James 5:14

"Is any among you un-firm?  Let him call for the elders of the out-called; and let them toward-good-have over him, rubbing him with olive-oil in the name of the Affirmer."

In the Etymological New Testament the request toward those of some experience (elders) in the community, is that they do two things: First, the elders "toward-good-have", that is, they hold this infirm person in goodness (well-being).  Next, they are to be "rubbing him with olive-oil."  One of the stated purposes of ultra literal translation is that we might slow down and think through the text again.

Was James teaching a new "church sacrament"?  Was he teaching "faith healing?"  Different groups have embraced these views.  The etymology of the word "anoint" comes from a root meaning "to rub." 
In the widest sense, James may simply be reflecting the view that there were those experienced persons in their first century community who could pray with someone and then rub them with olive oil...in a non-sacramental and non-faith-healing context.  For many of our feelings of infirmity, even in this 21st century, the best treatment may be others who will hold us in the Light and provide some physical therapy.

John 1:38,39

"And Jesus turned, and beheld them following, and saith unto them, What do you seek?

And they said said unto him, My-Much (which is to say, being after-translated, Teacher), Where abideth thou?

He saith unto them, Be coming and be perceiving."

The Etymological New Testament translates as "My-Much" rather than as Rabbi in order to reflect the very literal Aramaic components of the word typically translated as Rabbi.  And we gain, perhaps, a little insight into why Jesus taught (in Matthew 23) that we should not call someone "My-Much."

In answer to their basic question about him, Jesus replied with something close to an invitation.  The ENT once again makes the present tense emphatic in Jesus' answer: Be coming and be perceiving. A continuous invitation to see and understand!

John 1:35,36

"Again on the morrow John was standing, and two of his learners; and he looked upon Jesus as he walked, and saith, Be perceiving the Lamb of Placer!"

The Greek word usually translated "disciple" comes from the root sense of "to learn", not "to be disciplined."  The Etymological New Testament is ultra-literal in translating MATHETES as "learner."  In this case it was two persons. who were learning from John, who heard his cry concerning Jesus.

When significant, the ENT makes the Greek present tense explicit. In this passage, John issues a challenge: Be perceiving.  Continually, habitually perceive this Lamb of Placer.  The very literal and emphatic language makes our necessary practice clear.  Our need is for non-stop perception of Jesus as Lamb.  

John 1:33

"And I had not perceived him: but the one who sent me to dip in water, the same said unto me, Upon whomsoever thou shalt perceive the Wind down-stepping, and abiding upon him, the same is he who is dipping in Holy Wind."

John had not perceived Jesus, not really.  But just as surely as John knew his 'sending' to dip in water, so he knew that he would see one upon whom the Wind would descend or, ultra-literally, "down-step" as in the Etymological New Testament.  Like John, we must be open and sensitive to the wind, its motions and swirling patterns.  More importantly, whereas John's ministry of dipping in water was a transient thing, this being dipped in Holy Wind is "abiding."   So, the wind helps us to know.  And, it is that in which we are plunged.


And when these things happen, we will perceive Jesus.

John 1:29

"On the morrow he seeth Jesus coming unto him, and saith, Be perceiving the Lamb of Placer, who is lifting the un-mark of the system!"  John had just denied that he was the Anointing.  And now he sees Jesus coming toward him...and he knows! This is the Lamb of Placer.  This is the one who, very literally, "is lifting" the system's un-mark.  Rather than the Latin based word "sin", the Etymological New Testament reflects the two part Greek word, HAMARTIA, un-mark, to miss the mark.  And this world's system is ruled by a missing of the mark. John recognized that Jesus was crucial as the one who would be lifting this un-mark from the system, with powerful implications for our lives.

John 1:18

"No one hath seen Placer at any time; the uniquely-becoming Son, who is in the bosom of Abba, he hath out-led."  Our need for Jesus to "out-lead" Placer to us is very simple: None of us has really seen Placer.  We must have the uniquely-becoming Son setting forth, by his life and teaching, the presence of Abba.  Jesus is MONOGENES, unique in his becoming.  And we may be born into this presence as we trust in the Son.  .

John 1:16,17

"For of his fullness we all received, and grace instead of grace.  For the law was given through Moses; grace and truth became through Jesus Anointing."  Typically translated "for" in this verse, the Greek preposition ANTI is very literal, here, in the Etymological New Testament: "instead."  Part of the blessing of fullness that we all receive is this onslaught of grace. Grace instead of grace!  Grace's companion in the Anointing is Truth.  These two qualities belong together, grace and truth.  To sever them is to lose both. And they both "became" what they really are, in Jesus Anointing.

John 1:14

"And the Word became flesh, and dwelt among us (and we beheld his esteem, esteem as of the uniquely-becoming one, from Abba), full of grace and truth."  The Etymological New Testament consistently translates DOXA as 'esteem' rather than 'glory' to reflect its literal etymology.  See the Lexicon and Concordance of the Concordant Publishing Concern.  The Word's glory is inherent as 'esteem' indicates. And, this esteem comes from being the MONOGENES.  The adjective (MONOS) means 'only' or 'unique', while the verb is, literally, "to become" in a wide variety of applications in the NT. It is always "uniquely-becoming" in the ENT.