I did get the ebook, wasn’t speaking for myself. But yeah, figured it could be a copyright issue.

Neat idea. But I can’t justify the expense of such a project.

Nor do I own the publication rights (they are assigned by contract to Sheffield). So I couldn’t even if I wanted to.

But honestly, for me it’s cheaper to just have you buy OHJ; and not significantly more expensive for you, either. You can get OHJ on kindle for US $24 which is about the minimum I can sell any book for on my own. So any achievable savings would be insignificant.

Would you consider putting out a book with only the 48 “Elements” since so many people seem not to know so much about the religious context of the 1st Century Empire/NE?

The context decides.

And here it’s referring to a later event and thus not his original creation (following the timeline spelled out in Philippians 2, this refers to everything in the middle of the hymn, before the incarnation).

In 1 Cor 1:30 it’s referring to when Jesus became Wisdom, which is code for The Logos, which was at the beginning of Time.

And so on.

“Predestined” already has words in Greek, so were that what Paul meant, he’d say that (compare Gal. 3:1, for example).

In support of that is the relational grammar: “made to be sin who knew no sin” describes a sequence of events (matching Phil 2). In the past he was without sin (aorist participle means action before the verb). Then he was made to be sin (aorist verb).

And this changed something with regard to us at some specific moment in the past: the last verb is aorist subjunctive, so a hypothetical or intended change of state consisting of a singular and not an ongoing event, which sooner suggests this is an event that happened even after recently born humans, rather than eons ago.

See OHJ, 404n39, 570n75.

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”

τὸν γὰρ μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν ἵνα ἡμεῖς γινώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ

I can see two ways to interpret “made” here.

1 He was made/created for this specific purpose from the beginning.

2 He was converted to be such, as in given this new purpose.

I looked at Strongs for ποιέω and it doesn’t really clear things up. How is the Greek to be understood here? Which of the two does Paul mean?

Peer review is a long process. We are not likely to get a status for six months to a year.

But if you mean, what have I written and submitted, that was just recently explained in my Bangor talk.

It’s linked in the 1 Thessalonians article. So it is breadcrumbed here.

But I appreciate the heads up on omissions generally; I might always miss something.

Well, that much is what I do in Historicity (see Elements 6–9, 17–18, 38–40, etc.). It’s just that, people who don’t like the conclusion, don’t actually read or respond to any of that material per se, or they complain that I am speculating—even though I explicitly say I am speculating and am placing no greater weight on my points than that (or when I can argue to a probability, I do, but then critics ignore all the evidence and arguments I present for that being probable).

So I don’t yet see the value of repeating or expanding on any of that. People who actually want to know stuff, already have the material. Whereas those who supposedly “need more material” won’t read it. At best there could be some improved reference books on “uses of scripture” in the NT (the current volumes are interesting but wanting). But that would need to be done by someone who won’t be dismissed on mere ad hominem.