Gálatas 2
John Wesley · Citado em PreceptAustin
Gálatas 2
Wesley wrote that "Christ lives in me" and as such "Is a fountain of life in my inmost soul, from which all my tempers, words, and actions flow. (Wesley, J. Wesley's Notes) Spurgeon on Christ lives in me - I do not know a better epitome of Christian experience than this. This is the daily walk of a true child of God; if he lives after any other sort, then he does not live a Christian’s life at all. Christ living in us, ourselves living upon Christ, and our union to Christ being visibly maintained by an act of simple faith in Him—this is the true Christian’s life. LIVING BY FAITH The life which I now live in the flesh I live by faith in the Son of God - The crucified life is a life of faith, trusting in the sufficiency of the Son to live His life through me. Since it is an "exchanged life" if I see "no change in my life" there is cause to question whether I have truly been crucified with Christ. Luther observed, "My physical life 'in the flesh' is but the mask under which lives another, namely, CHRIST, my true life." Bartlett - Like deep-sea divers who, while working on the ocean's floor, live by the oxygen pumped down to them from above, so our life in this world of time and sense is really sustained by that higher life which we live in CHRIST. (Galatians 2:11-21 - Personal Explanation) M R
Gálatas 2
Wesley - From Generation to Generation Robert Neighbour - The Life and Its Precedence "I am crucified with Christ: nevertheless I live; yet not I, bat Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, Who loved me, and gave Himself for me" (Gal. 2:20). Our key verse clearly sets forth two lives: (1) My own life — "Nevertheless I live." (2) The life in Christ Jesus — "Christ liveth in me." Our key verse places the precedence upon the life in Christ Jesus. "Yet not I, but Christ." Let us consider two important lessons: 1. The dying of the self-life. "I die daily" (I Cor. 15:31). "The Cross by the which I am crucified." There are some passages which fit in just here. (1) Matthew 10:39: "He that findeth his life shall lose it: and he that loseth his life for My sake shall find it." The word "life" in this passage refers to the natural man. It covers the whole existence from the cradle to the grave. It includes the daily walk, the social, mental and business life of the natural man. If any one FINDS his life — that is, if any one lives for things beneath and holds back his life from God — he shall lose it. But, if he loses this life — that is, if he yields it, crucifies it, denies it, that he may serve Christ — he will find it in the life to come. (2) Revelation 12:11: "And they loved not their lives unto the death." This is an example of some who lost their lives for Christ, and who will find them in the life to come. (3) Acts 15:26: "Men that have hazarded their lives for the name of our Lord Jesus Christ." Another example of two men, Paul and Barnabas, who gave the new life precedence over the old and who were willing, at any moment, to lay down their earth life. (4) Acts 20:24: "Neither count I my life dear unto myself." Paul is about to enter into new scenes, knowing that nothing but bonds and afflictions await him. Yet Paul did not hesitate. He gave right value to the life in Christ Jesus, and was ready to lose the life that now is. Some dear saints wept over Paul and besought him to shield his life from so great a conflict, but Paul said, "What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." 2. The new life in Christ Jesus should become our chief concern. We should not only die, be crucified to the old life and its claims, but we should be alive to the new life and follow, its aspirations and demands. Some passages again: (1) 2 Corinthians 4:10, 11: "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." Paul was happy in dying to the old life. Why? In order that the Life in Christ Jesus might be manifested. What cared he for troubles and perplexities and persecutions? He knew that as he died, Christ would be made alive. (2) John 12:24: "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." This is the same thing, as we saw exemplified in Paul's experiences. The dying of the old life and the birth of the new life. Out of the grave where the OLD MAN died, the new man comes forth. (3) Philippians 3:10: "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death." Paul counted all things but loss, he reckoned them as no more than refuge. What, all things? His own selfish life — his life in the Sanhedrin; his life with its honors and accomplishments; his life with its splendid preparation; his life with all that future application might have brought to him. He counted it all refuge. Why? He estimated the life in Christ Jesus as his goal. He sought to know Him, and the fellowship of His sufferings and the conformity with His death, in order that he might be found in Him. Moses counted all things but loss. He is a splendid Old Testament example of this same reckoning as Hebrews 11:24-26 bears witness. (Robert Neighbour - Sermons and Bible Studies) James Smith - "NOT I, BUT CHRIST." Galatians 2:20. I. Think of those Two Personalities. "I," "Christ." There is a mystery in each of them. The mystery of evil is connected with the first, and the mystery of godliness with the second. Each is the medium through which another great Personality works. "The prince of the power of the air; the Spirit that now worketh in the children of disobedience" (Eph. 2:2) operates in and through the one, while the Almighty Father of all manifests Himself through the other. The one is the instrument of Satan, the other is the servant of God. This unregenerate "I," in his ignorance, selfishness, pride, and unbelief, is a fit subject for the prince of darkness. The Heaven-anointed Christ, in his unselfish devotion to the will of God, is perfectly fitted for the accomplishment of His purposes. II. Think of their Relationship One to the Other. What is there in common between this "I" and the "Christ?" between the servant of Satan and the servant of God? What communion hath light with darkness? What fellowship hath righteousness with unrighteousness? What concord hath Christ with Belial? What part hath he that believeth with an infidel? (2 Cor. 6:14-16). Each is animated and controlled by a different and opposing spirit. The principles of the flesh and of the Spirit are contrary, the one to the other. That which is born of the flesh is flesh, and belongs to the kingdom of this world; that which is born of the Spirit is spirit, and belongs to the Kingdom of God. Corruption cannot inherit incorruption (1 Cor. 16:20). Self is carnal, Christ is spiritual. "To be carnally minded is death; to be spiritually minded is life and peace" (Rom. 8:6). This I, the natural man, receiveth not the things of the Spirit of God, and so can have no fellowship with Christ. It is not subject to the law of God, neither indeed can be. III. Think of the Meaning of this New Relationship. "Not I, but Christ." These words imply a putting off of the old man, and a putting on of Christ. The sinful, self-seeking "I" has surrendered and given place to the life and rule of the Holy One. It used to be, "I, not Christ," but now it is, "Not I, but Christ." 1. In the matter of SALVATION. The works of the law and of the flesh have given place to faith in the Lord Jesus Christ. The sandy foundation has been exchanged for the infallible Rock. His own righteousness has been cast aside for the righteousness of God. It is also, "Not I, but Christ." 2. In the matter of SANCTIFICATION. "Christ liveth in me." The usurper within has been dethroned, and the Lord of life and glory has been crowned. Holiness has come, not by working, but by admitting the Holy One and giving Him His true place in the heart as Lord. The old "I" has been crucified with Christ, and a new Spirit-formed "I" has come into being which delights to say, "Not I, but Christ." 3. In the matter of SERVICE. "To me to live is Christ." "Whose I am, and whom I serve." He seeks now not his own will but the will of Him who saved him and sent him. "If I yet pleased myself I would not be the servant of Christ." "I can do all things through Christ which strengtheneth me" (Phil. 4:13). "If any man be in Christ he is a new creation. Galatians 2:20 Henry Blackaby - Experiencing God Day by Day - An Exchanged Life . . . and I no longer live, but Christ lives in me. The life I now live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me.—Galatians 2:20 The Christian life is an exchanged life. Jesus' life for your life. When Christ takes control, your life takes on dimensions you would never have known apart from Him. When you are weak, then Christ demonstrates His strength in your life (2 Cor. 12:9–10). When you face situations that are beyond your comprehension, you have only to ask, and the infinite wisdom of God is available to you (James 1:5). When you are faced with humanly impossible situations, God does the impossible (Luke 18:27). When you encounter people whom you find difficult to love, God expresses His unconditional love through you (1 John 4:7). When you are at a loss as to what you should pray for someone, the Spirit will guide you in your prayer life (Rom. 8:16). When Christ takes up residence in the life of a believer, “all the fullness of God” is available to that person (Eph. 3:19). It is marvelously freeing to know that God controls your life and knows what it can become. Rather than constantly worrying about what you will face, your great challenge is to continually release every area of your life to God's control. The temptation will be to try to do by yourself what only God can do. Our assignment is to “abide in the vine” and to allow God to do in and through us what only He can do (John 15:5). Only God can be God. Allow Him to live out His divine life through you. He is the only One who can. THE WELL-SPENT LIFE I live; yet not I, but Christ liveth in me . . and gave himself for me. Galatians 2:20 A messenger came to the home of a minister of the Gospel with a request that he visit a sick lady. He said she desired to see him because she had almost reached the end of her journey. Then he added, "She is very happy in the review of a well-spent life." Of course, this caused the minister great concern, as he thought that no doubt here was a soul about to enter eternity with nothing better to rest on than the memory of her own good deeds. Arriving at the house, he questioned the dying one, "Did I understand correctly that you are very happy just reviewing a well-spent life?" She gave him a searching, yet contented glance, as she replied with a smile, "Indeed I am, but it is not MY well-spent life; it is the well-spent life of the Lord Jesus to which I had reference!" To his joy the minister found that she was resting fully upon the all-sufficient work of the Savior, and was conscious of her identification with Him. She knew that God had reckoned her as one with the Lord Jesus in His death, burial, and resurrection, and that any goodness she had manifested in her life was the result of her union with the Living Christ. As rays of light from yonder sun, The flowers of earth set free, So life and light and love come forth From Christ living in me. —Whittle Christianity is not a cloak PUT ON, but a life PUT IN! THE "CRUCIFIED" CHRISTIAN Galatians 2:20 THE CROSS SPELLS "F.I.N.I.S." I am crucified with Christ. Galatians 2:20 To participate in the life of Christ, we must first be identified with Him in His death. "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection" (Rom. 6:5). Those of us who now have eternal life have died in the person of our sinless Substitute, Jesus Christ, just as surely as if we had consciously been present at Calvary. While in principle our crucifixion is thus an accomplished fact, in daily practice it should constantly mean "death" to the self-life! If I would crucify the flesh, that Christ in me might reign, I must not spare my shrinking flesh, the crucifixion pain; 'Tis either Christ or selfish I — what shall the answer be? Let self be crucified that Christ, alone, might live in me! —Reich When men come to die with Christ on the cross, He comes to live in them by His Spirit! —MacGregor Galatians 2:20 DYING TO LIVE "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me. (Galatians 2:20) In her book "It Only Hurts When I Laugh", Ethel Barrett tells how outstanding servants of God died to self and sin. George Mueller, when questioned about his spiritual power, responded simply, “One day George Mueller died.” D. L. Moody was visiting New York City when he consciously died to his own ambitions. And evangelist Christmas Evans, putting down on paper his surrender to Christ, began it by writing: “I give my soul and body to Jesus.” It was, in a very real sense, a death to self. John Gregory Mantle wrote, “There is a great difference between realizing, ‘On that Cross He was crucified for me,’ and ‘On that Cross I am crucified with Him.’ The one aspect brings us deliverance from sin’s condemnation, the other from sin’s power.” Recognizing that we “have been crucified with Christ” (Gal. 2:20), we should, as Paul admonished in Romans 6:11, consider ourselves “to be dead indeed to sin.” Victorious Christians are those who have died—to live! - R. W. De Haan. Galatians 2:20 F B Meyer Our Daily Walk CHRISTIAN LIVING "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me." Gal 2:20. THE HEART of true religion is to believe that Christ is literally within us. We must not simply look to Him as our Mediator, Advocate, and Example, but as being possessed by Him. He is our Life, the living Fountain rising up in the well of our personality. The Apostle Paul was never weary of re-affirming this great fact of his experience, and it would be well if each of us could say every day, before starting forth on our daily duty: "Christ is in me; let me make room for Him to dwell." We must say No to self, that the life of Christ may become manifest in and through us, and our standing become a reality in daily experience and conduct. When evil suggestions come to us, we must remember that we have entered a world where such things have no place. We are no longer in the realm of the god of this world, but have passed into the realm of the Risen Christ. Let those who are tempted believe this, and assert it in the face of the tempter, counting upon the Holy Spirit to make their reckoning a living experience. In Eph 6:13-17 is described the armour of the Christian soul; in Col 3:12-14 the habit or dress which he wears beneath his coat of mail. We must be careful to be properly dressed each day. If we lose our temper over trifles, or yield to uncharitable speech, it shows that we have omitted to put on the girdle of love; if we yield to pride, avarice, envy and jealousy, we must not simply endeavour to put off these evils, but take from the wardrobe the opposite graces. It is not enough to avoid doing wrong. Our Master demands that we should always do and be what is right. When we fail in some sudden demand, it is because we have omitted to put on some trait of Christ, which was intended to be the complement of our need. Let us therefore day by day say: "Lord Jesus, wrap Thyself around me, that I may go forth, adequately attired to meet life's demands." In Christ for standing; Christ in us, for life; we with him, for safety. Galatians 2:20-21 TODAY IN THE WORD A strip of zinc and a strip of copper are suspended in a salt solution. Although the zinc and copper atoms are losing and gaining electrons, both strips maintain an equilibrium. Then the two are connected with an electrical conductor. Electrons are forced through it from the zinc strip to the copper strip. As long as the conductor is present, a chemical reaction keeps the electrons flowing. Sound impressive? That describes one of the most common power sources in the world--an ordinary battery. Paul might have asked in today's reading: What are the ""batteries"" for Christian living? Is there power in keeping a set of rules? Or does it flow from our being crucified with Christ? Verse 20 makes it abundantly clear that Christianity is not a matter of legalism--of carefully checking off a list of dos and don'ts. Neither is it a human effort to bring off a superior kind of morality, but divine life surging through the individual. This reliance on God as our ""power source"" follows from verse 19. Paul died to the law because he had been crucified with Christ; he lived to God because Christ lived in him. ""I live."" But in a sense it is not ""I"" who live, not ""I"" in my own strength who achieves. Instead, ""Christ lives in me."" Incredible! What a powerful cure for discouragement, frustration and weakness! And what a warning against returning to law (Gal. 4:9). Instead, says Paul, I live the Christian life by faith. At the end of the verse comes a final reminder that the sacrifice of Christ is ultimately responsible for all that Christians are and all the blessings we enjoy. APPLY THE WORD As you may have already discovered, we at Today in the Word recommend Scripture memorization as an excellent spiritual discipline (Psalm 119:11). If you haven't already memorized Galatians 2:20, these classic words would make an outstanding recharge for your ""spiritual batteries."" Galatians 2:21 G Campbell Morgan Life Applications from Every Chapter of the Bible If righteousness is through the law, then Christ died for nought.--Gal. 2.21 Dr. Rendel Harris has aptly described this letter of the great Apostle to the Gentiles as an "explosive epistle." Its force lies more in the truths it declares than in the way in which they were stated; yet the method of statement is most arresting. Perhaps in the course of the whole argument, nothing is more tremendous in the impact upon the mind than this superlative declaration. If the Law, which does reveal righteousness, is able to produce righteousness, then the death of Christ was a mistake; it was unnecessary; He died to accomplish something which might have been accomplished in some other way. Those then who hold that a man may reach righteousness through the Law are compelled either to get rid of the whole conception of the atoning death of the Lord, or to say that God was mistaken. Moreover, if the Law could not make righteous, and the death of Christ is able to do so, then why super-impose upon faith in that which is able, the rites and ceremonies of that which is without force? That is the whole case of the letter; and it is that truth, so force-fully stated, which has made this letter the high explosive which more than once in the history of the Church has shattered false doctrine as to the way of salvation. It was Martin Luther's weapon. Because the heart of man is ever prone to add something of human device to the Divine provision, it is well to keep this writing at hand, for its power is as great as ever. MARVIN VINCENT PARAPHRASE ADDITIONAL NOTE ON VERSES 14–21 The course of thought in Paul’s address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter’s false attitude—as a remonstrance against a particular state of things. The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent. Even you and I, born Jews, and not Gentiles—sinners—denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law. But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification? No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin. For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, and that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin. But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The law declared me also accursed, and would have no more of me. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ; for in that case, Christ’s death would be superfluous and useless. But I do not annul the grace of God. WORD STUDY ANABAINO NIDNTT on anabaino - The compound anabainō indicates movement towards a destination: to go up, mount up, ascend, grow up. The spatial meaning predominates; one climbs a mountain, mounts a platform, goes upstairs. If the destination is a holy place, the going up involves performance of some cultic act. A man goes up to the temple (situated on a higher level) to pray; the mystic is promised ascent to the world of the gods, heaven or Olympus (Mithraic Liturgy 10, 22). OT In the Septuagint (Lxx) anabainō most frequently renders ‘ālâh (go up, ascend, climb) and is used particularly of going up to the mountain of God, the sanctuary and Jerusalem (Ex. 34:4; 1 Sa 1:3; 2 Ki. 19:14). In Ge 28:12 Jacob’s dream pictured a “ladder”, or more precisely a ramp or stair-like pavement, which, in accordance with the ancient concept of the world, led up to the gate of heaven. This was the place where intercourse between the earth and the upper divine world took place. God’s messengers were going up and down, “fulfilling divine commands or supervising the earth” (G. von Rad, Genesis, 1961, 279; → Babylon). In Jonah 2:7 descent into the underworld signifies condemnation and death, and ascent signifies pardon and life. (See The New International Dictionary of New Testament Theology online) TDNT on anabaino - (1) The primary sense is spatial, “to rise up,” e.g., to mount a horse or ship, or to climb a hill, or move from the coast inland, or go to an upper story, or to mount a rostrum, or to rise to address the court.....(2) More important in the NT is the cultic use (based on the OT and LXX). Jesus’ going up from baptism acquires significance through the descent of the Spirit (Mt. 3:16). Going up to the sanctuary or Jerusalem is a stock phrase (Lk. 18:10; Jn. 2:13; 5:1; 7:8, 10, 14; 12:20). For Paul this means not only going to a place but to the mother community (cf. Acts 18:22). Actual ascent is indicated (since the holy city is on a hill) but going to worship is implied, as also in pagan usage due to the common situation of shrines on eminences. (3) The culminating religious use of the term is for ascent to heaven. Friberg on anabaino - (1) literally, of upward movement go or come up, ascend, especially of the road to Jerusalem, located on mountainous terrain (Mt 20.17); with the translation suited to the context: of a ship embark, climb aboard (Mt 14.32); of plants grow, spring up (Mt 13.7); of a mountain climb, ascend (Mt 5.1); of smoke rise, mount upward (Rev 8.4); (2) figuratively, of thoughts arise, enter the mind (Lk 24.38); of information reach, come to (Acts 21.31); idiomatically ἀναβαίνειν ἐπὶ καρδίαν literally arise in the heart, i.e. begin to think (1 Co 2.9) (Borrow Analytical Lexicon of the Greek New Testament) The first use of anabaino describes Jesus coming up out of the water after baptism (Mt 3:16, Mk 1:10) and later Jesus "went up to the mountain" (Mt 5:1) in preparation for one of the greatest sermons in history (Sermon on the Mount). In Mt 14:23 Jesus again "went up on the mountain" but this time to pray to His Father and in Mk 3:13 Jesus "went up on the mountain" and named His 12 disciples. In Lk 9:28 Jesus took Peter and John with Him as He went up to the mountain to pray at which time He was transfigured (Lk 9:29). Anabaino describes thorns coming up and choking out good seed (Mt 13:7, Mk 4:7), a good crop which "grew up" (Mk 4:8), a mustard seed that "grows up" (Mk 4:32), a hooked fish coming up out of the water (Mt 17:27), Zaccheus climbing up a tree to see Jesus (Lk 19:4), of the disciples when they "went up to the upper room" (Acts 1:13), of going up to the temple at the hour of prayer (Acts 3:1), of the Ethiopian eunuch coming up to Philip's chariot (Acts 8:31) and then coming up from waters of baptism (Acts 8:39), of prayers ascending before God (Acts 10:4, cp Rev 8:4, contrast smoke ascending out of the pit in Rev 9:2, cp "smoke of their [Beast worshipers] torment" going up forever in Rev 14:11, cp smoke of the destroyed great harlot rising up in Rev 19:3), of Peter going up on the housetop to pray (Acts 10:9), of Paul going up to greet the church (Acts 18:22), of Paul going back up to the second floor after saving Eutychus (Acts 20:11). Anabaino describes (as also used in the present passage Gal 2:1, 2:2) Jesus' ascent (going up) to Jerusalem which is about 2400 to 2500 feet above sea level (click schematic) (Mt 20:17, 18, Mk 10:32, 33, cp Lk 2:4 of Joseph, Lk 2:42 of the 12 yo Jesus going to Jerusalem, cp Lk 18:31, 19:28, John 2:13, 5:1 - both of Jesus going up to a feast in Jerusalem, cp Jn 11:55, 12:20, of Peter in Acts 11:2, Paul and Barnabas going up to Jerusalem in Acts 15:2, cp Acts 21:12, 24:11, 25:1, 9). In Mk 6:51 Jesus went up to His disciples in the stormed tossed boat (Mk 6:51). In John 1:51 anabaino describes the "angels of God ascending" on the Son of Man, in Jn 3:13 it refers to ascending to heaven (cp Acts 2:34, Ro 10:6) and in Jn 20:17 of Jesus' approaching ascent to His Father (cp His ascent in Eph 4:8, 9, 10). Rev 11:7 describes the Beast (antichrist) coming up out of the abyss (? his "resurrection" from the dead) and Rev 11:12 the invitation to the 2 witnesses to come up into heaven. Rev 13:1 metaphorically describes the Beast coming up out of the sea, in Rev 17:8 of the Beast coming up out of the abyss and Rev 13:11 of the false prophet coming out of the earth. Finally in Rev 20:9 anabaino describes the devil and his innumerable rebels coming up on the broad plain to surround Jerusalem. Anabaino is used figuratively in Acts 7:23 to describe a thought that entered into the heart of Moses, in Acts 21:31 describes a report coming up the Roman commander (Acts 21:31) and in 1 Cor 2:9 of thoughts (not) entering the heart of man. Anabaino - 82x in 78v - arise(1), ascend(2), ascended(7), ascending(3), came(7), climbed(1), climbs(1), come(4), comes(2), coming(3), entered(2), go(6), goes(1), going(6), gone(3), got(2), grew(1), grows(1), rises(1), started on our way up(1), went(25). Matt. 3:16; 5:1; 13:7; 14:23, 32; 15:29; 17:27; 20:17f; Mk. 1:10; 3:13; 4:7f, 32; 6:51; 10:32f; 15:8; Lk. 2:4, 42; 5:19; 9:28; 18:10, 31; 19:4, 28; 24:38; Jn. 1:51; 2:13; 3:13; 5:1; 6:62; 7:8, 10, 14; 10:1; 11:55; 12:20; 20:17; 21:11; Acts 1:13; 2:34; 3:1; 7:23; 8:31, 39; 10:4, 9; 11:2; 15:2; 18:22; 20:11; 21:6, 12, 15, 31; 24:11; 25:1, 9; Rom. 10:6; 1 Co. 2:9; Gal. 2:1f; Eph. 4:8ff; Rev. 4:1; 7:2; 8:4; 9:2; 11:7, 12; 13:1, 11; 14:11; 17:8; 19:3; 20:9 Anabaino is used 519 verses in the Septuagint (Lxx) - Because of the frequency only the uses in the Pentateuch are listed Gen. 2:6; 13:1; 17:22; 19:28, 30; 24:16; 26:23; 28:12; 31:10, 12; 32:26; 35:1, 3, 13; 38:12f; 41:2f, 5, 18f, 22, 27; 44:17, 24, 33f; 45:9, 25; 46:29, 31; 49:4, 9; 50:5ff; Ex 2:23; 8:3f; 10:12; 13:18; 16:13; 17:10; 19:3, 12f, 18, 20, 24; 20:26; 24:1, 9, 12f, 15, 18; 32:30; 33:1; 34:1ff, 24; 40:36f; Lev. 25:5, 11; Num. 9:17, 21; 10:11; 13:17, 21f, 30f; 14:40, 42, 44; 16:12, 14; 21:33; 27:12; 32:9, 11; 33:38; Deut. 1:21f, 24, 26, 28, 41ff; 3:1, 27; 5:5; 9:9, 23; 10:1, 3; 17:8; 25:7; 28:43; 29:23; 30:12; 32:49f; 34:1;