Process Pattern Sequence and Glorification

PPSG Pattern Process Sequence to Glorification 9 30 26

The Granted Right and the Indwelling Spirit

PACKET 5 OF 14

The right is granted. The promised Spirit comes to dwell within.

God’s purpose is not exhausted by a changed account. The people received In Christ are brought into a living relationship: a granted right, birth of God, and the promised Presence within. That life is fitted for a faithful walk, service, and the image-bearing purpose completed.

[5] Right / Authority • [6] Holy Spirit Given / Received / Indwelling

The reading movement

Design and breach → Grace and response → judicial acceptance → the Spirit and changed condition → family and restored relationship → lived faith and vocation → completion under the King → the image-bearing purpose completed.

Principal readings: John 1:11–13; John 3:3–8; John 7:37–39; John 14:16–17; Acts 1:4–8.

Scripture quotations: King James Version.

Contents and reading guide#

The two principal fields

In the larger movement, MAN responds → GOD establishes and works within. The Spirit is already involved in the work named in Packet 4; this packet explains His gift and indwelling. [21] Power / Enablement appears where Scripture names it, without moving its principal later discussion.¹

1. The right is granted, not self-appointed#

Packet 3 read John 1 for receiving and believing. Return now to the same words for what is granted and where the new family life comes from. Packet 4 has explained the coordinated judicial response. John now lets us see that the right belongs to those who receive the Son, not to a person’s self-appointment.^2,3

John 1:11–13 — KJV

11 He came unto his own, and his own [J] received him not.

12 But as many as [J] received him, to them gave he [5] power to become the [13] sons of God, even to them that [1] believe on his name:

13 Which were [10] born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The words “to them gave he” identify a grant. [5] Right / Authority explains the KJV word power here: the right to become the children of God. Receiving and believing describe the recipients; the granting is not an act they perform upon themselves.

Verse 13 does not erase the response in verse 12. It identifies the source of the birth: “but of God.” Bloodline, the will of the flesh, and the will of man are not substituted for that source. A person truly receives, but does not become the giver of the life received.

The Greek word behind power is G1849 — exousia, right or authority. G1411 — dynamis, effective power or ability, is a different word. Acts 1 will bring both into view. Their related functions do not make them synonyms.⁴

[4] Righteousness explains the granted standing; [5] Right / Authority explains this lawful grant. Their adjacent teaching positions do not insert a delay into John’s statement. Nor does John describe a grant that must remain unused until a later lifetime of service has been completed.

The family and inheritance discussion will return to the children/sons distinction. Here the decisive question is already answered: the right is given through the Son, and the birth is of God.

1.1 The sinner who asks for mercy#

The granted right is not self-appointment. Jesus makes the difference visible in two men at prayer: one presents his own record, while the other acknowledges his condition before God.

Luke 18:9–14 — KJV

9 And he spake this parable unto certain which [I] trusted in themselves that they were righteous, and despised others:

10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.

12 I fast twice in the week, I give tithes of all that I possess.

13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

14 I tell you, this man went down to his house [2] justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

The publican—the tax collector—recognizes that he is a sinner and pleads for mercy. His breast-beating expresses that acknowledgment; it is not staged humility or a technique for securing God’s favor. Jesus identifies the outcome: this man goes home [2] justified.

Mercy is explicit in the plea. [3] Forgiveness / Remission of Sins and [D] Grace belong to the wider explanation of God’s gracious judicial response; they are not additional words inserted into the tax collector’s sentence.

The parable speaks directly about justification, not a separate event of receiving the Spirit. It clarifies the posture of the recipient without adding another step to the guide.

Word note: “trusted” in verse 9 uses G3982, the persuasion family. Here the confidence is in themselves, not entrustment to Christ. “Be merciful” is retained as its own expression, not relabeled Grace or Forgiveness.

1.2 Simon: a gift is not a purchase#

Acts 8 brings a different intention into view. The chapter has already said that Simon believed and was baptized (8:13). His later request is still examined by the condition of his heart. Read the request and Peter’s answer together.

Acts 8:18–24 — KJV

18 And when Simon saw that through laying on of the apostles' hands the [6] Holy Ghost was given, he offered them money,

19 Saying, Give me also this [5] power, that on whomsoever I lay hands, he may [J] receive the [6] Holy Ghost.

20 But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.

22 [K] Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be [3] forgiven thee.

23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.

24 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.

Simon asks for authority to lay hands on others so that they receive the Holy Ghost. The [5] power in his request is G1849—authority—not the G1411 effective-power word. Its occurrence identifies the authority he seeks; it does not certify his request as a rightful grant.

Peter does not name a better price or supply a method for controlling the gift. He names the wrong condition of the heart, calls Simon to [K] Repentance, and directs him to prayer for [3] Forgiveness. God’s Spirit is not merchandise, and apostolic ministry is not ownership of the gift.

The apostles’ laying on of hands belongs to this narrated setting. The comparison does not turn every detail of Acts 8 into a universal sequence for every believer.

2. The promise reaches the heart#

The heavenly-pattern bridge in Packet 4 directs us back to what God promised. The need is not only a name or permission to approach. Defilement, a hardened heart, and the former walk must be answered. Ezekiel joins those needs within God’s restoration promise to Israel.

Ezekiel 36:25–27 — KJV

25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I [8] cleanse you.

26 A [10] new heart also will I give you, and a [10] new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

27 And I will put [6] my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

Notice the repeated subject: “I will.” God promises cleansing, a new heart, a new spirit, His Spirit within, and a resulting walk. The pledge reaches the inner person and the way that person lives. The earlier part of the promise names Israel’s gathering and God’s holy Name; the new heart is not detached from that covenant setting (Ezekiel 36:22–24).⁵

A new spirit in verse 26 and “my spirit” in verse 27 must not be flattened into one unnamed improvement. The promise distinguishes the changed person from God’s own Spirit within. This is why the study keeps the new-life family and the Holy Spirit separately visible.

The walk is not discarded. “Ye shall keep my judgments, and do them” describes life expressed in obedience. God’s inward work does not make the person’s service imaginary. It supplies the new condition in which covenant obedience, self-control, and love can be lived.

This passage gives its own order. The Spirit’s work in cleansing and renewal is not reduced to the final phrase about indwelling, and the reader’s numbered guide does not rearrange the prophet’s sentences. Packet 6 will return for the distinct cleansing and new-life operations.

Now the question of Jesus to a teacher of Israel becomes more pointed: “Art thou a master of Israel, and knowest not these things?” (John 3:10). What He says about water and the Spirit stands within a scriptural history of promised restoration.

3. Born of water and of the Spirit#

Nicodemus approaches Jesus as a teacher come from God. Jesus answers with the need for birth, not merely improved information. The conversation distinguishes the physical birth Nicodemus imagines from the birth whose source is the Spirit.

John 3:3–8 — KJV

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be [10] born again, he cannot see the kingdom of God.

4 Nicodemus saith unto him, How can a man be [10] born when he is old? can he [40] enter the second time into his mother's womb, and be [10] born?

5 Jesus answered, Verily, verily, I say unto thee, Except a man be [10] born of water and of the [6] Spirit, he cannot [40] enter into the kingdom of God.

6 That which is [10] born of the flesh is flesh; and that which is [10] born of the [6] Spirit is spirit.

7 Marvel not that I said unto thee, Ye must be [10] born again.

8 The wind bloweth where it listeth, and thou [H] hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is [10] born of the [6] Spirit.

Jesus names both water and the Spirit, then explains the source distinction: flesh gives rise to flesh; what is born of the Spirit is spirit. The new life is not the old person appointing himself to a new status. [10] Born Again belongs to God’s work; [6] Spirit identifies the One whose life-giving action is in view.

Ezekiel has already placed clean water, a new heart, and God’s Spirit within one restoration promise. That comparison gives John 3 a scriptural setting. It does not require every mention of water to be renamed baptism, nor does it turn cleansing, birth, and the Spirit into the same word.⁵

The image-bearer’s response has not vanished. The same conversation goes on to the lifted-up Son and the person who believes in Him (John 3:14–18). Birth is God’s work; believing directs the person to the Son through whom life is given.

4. The promised Spirit and the believing hearer#

John later gives the explanation of Jesus’ living-water promise within the passage itself. Read the invitation, the believing person, and the promised Spirit together.

John 7:37–39 — KJV

37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

38 He that [1] believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

39 (But this spake he of the [6] Spirit, which they that [1] believe on him should [J] receive: for the [6] Holy Ghost was not yet given; because that Jesus was not yet [41] glorified.)

The thirsty are directed to Jesus. John then identifies the Spirit as the promised gift to those who believe on Him. The water image points toward life within and flowing outward, not a possession collected for private comfort alone.

The reception and seal are also placed beside hearing and believing in Ephesians. Read the words as they stand; the Spirit’s seal does not wait until every later entry in the guide has been separately explained.

Ephesians 1:13–14 — KJV

13 In whom ye also trusted, after that ye [H] heard the [G] word of truth, the [G] gospel of your [36] salvation: in whom also after that ye [1] believed, ye were [15] sealed with that [6] holy Spirit of [F] promise,

14 Which is the earnest of our [14] inheritance until the [35] redemption of the purchased possession, unto the praise of his [41] glory.

The testimony is heard, the person believes, and the seal is with the Holy Spirit of promise. In the same sentence the Spirit is the earnest of inheritance while redemption of the purchased possession is still ahead. Received Presence and awaited fullness belong together.⁵

[15] Sealed / Preserved retains its later main explanation, but its occurrence belongs here with belief. The Spirit is no decorative certificate attached after the work: He is the promised Presence within the life that God gives.

5. The Father gives; the Spirit dwells#

Jesus places the gift of the Spirit inside a living relationship with Himself and the Father. The surrounding words about love and obedience remain beside the promise of abiding presence.

John 14:15–23 — KJV

15 If ye [30] love me, keep my [A] commandments.

16 And I will pray the Father, and he shall give you another Comforter, that he may [25] abide with you for ever;

17 Even the [6] Spirit of truth; whom the world cannot [J] receive, because it seeth him not, neither knoweth him: but ye know him; for he [25] dwelleth with you, and shall be in you.

18 I will not leave you comfortless: I will come to you.

19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

20 At that day ye shall know that I am in my Father, and ye in me, and I in you.

21 He that hath my [A] commandments, and keepeth them, he it is that [30] loveth me: and he that [30] loveth me shall be [30] loved of my Father, and I will [30] love him, and will manifest myself to him.

22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

23 Jesus answered and said unto him, If a man [30] love me, he will keep my [G] words: and my Father will [30] love him, and we will come unto him, and make our abode with him.

Giving identifies the Father’s action. Receiving identifies the person’s reception. Indwelling identifies the abiding relation: “with you … in you.” Those are not three names for the same action, and distinguishing them does not require three separate waiting periods.

Jesus also says, “ye in me, and I in you.” The Father and Son make their abode with the one who loves Him. The promise is communion and shared life received from God, not an image-bearer becoming God or an independent source of His authority.⁵

6. Witness to the world; life within the believer#

The Spirit’s presence within believers does not mean He was inactive while the gospel reached them. Jesus distinguishes His work concerning the world from His promised ministry to the disciples.

John 16:7–11 — KJV

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

8 And when he is come, he will reprove the world of sin, and of [4] righteousness, and of judgment:

9 Of sin, because they [1] believe not on me;

10 Of [4] righteousness, because I go to my Father, and ye see me no more;

11 Of judgment, because the prince of this world is judged.

The world is reproved concerning sin, righteousness, and judgment. The text even identifies unbelief in Jesus within that work. A person’s encounter with the Spirit’s testimony is therefore not automatically the same statement as receiving His indwelling Presence. The proclamation, the believing response, and the gift retain their own functions.⁴

John 14:26 — KJV

26 But the Comforter, which is the [6] Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

The Comforter is expressly identified as the Holy Ghost. He is sent, teaches, and brings Jesus’ words to remembrance. [6] Holy Spirit names this divine Person, not an impersonal force, a technique, or a synonym for the believer’s own resolve.

Galatians 3:2–3 — KJV

2 This only would I learn of you, [J] Received ye the [6] Spirit by the works of the [A] law, or by the [H] hearing of [23] faith?

3 Are ye so foolish? having begun in the [6] Spirit, are ye now made perfect by the flesh?

Paul addresses people who received the Spirit and had begun in the Spirit. His question concerns the source of that reception and the folly of seeking completion by the flesh. The [23] Faith word is present at reception; its later main teaching location does not postpone faith until a mature life of service.

7. Power for witness under the King#

The risen Jesus directs the disciples to the Father’s promise. Their question concerns the kingdom; His answer keeps the Father’s authority and their coming power for witness distinct.

Acts 1:4–8 — KJV

4 And, being assembled together with them, [A] commanded them that they should not depart from Jerusalem, but wait for the [F] promise of the Father, which, saith he, ye have [H] heard of me.

5 For John truly baptized with water; but ye shall be baptized with the [6] Holy Ghost not many days hence.

6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own [5] power.

8 But ye shall [J] receive [21] power, after that the [6] Holy Ghost is come upon you: and ye shall be [G] witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

The same English word does not make these occurrences one Greek word. Nor does the Father’s authority in verse 7 describe Him passing through a believer’s stage. The possessor, purpose, and setting matter.

The commanded waiting belongs to this promise before its coming fulfillment; it is not a new waiting-stage added for every believer. John’s baptism and baptism with the Holy Ghost remain distinct in verse 5. Earlier commissioning witnesses—Numbers 27:18–23; Deuteronomy 34:9; Exodus 31:1–6—are compared in the commissioning appendix, not turned into a universal conversion procedure.⁴

8. Access becomes habitation#

The opening guide introduced the dwelling purpose. Return now for the Spirit’s role in it. God does not only bring people toward His Presence; He makes them His dwelling. Both the gathered people and the believer’s embodied life matter.

1 Corinthians 3:16–17 — KJV

16 Know ye not that ye are the temple of God, and that the [6] Spirit of God dwelleth in you?

17 If any man defile the temple of God, him shall God destroy; for the temple of God is [33] holy, which temple ye are.

1 Corinthians 6:19–20 — KJV

19 What? know ye not that your body is the temple of the [6] Holy Ghost which is in you, which ye have of God, and ye are not your own?

20 For ye are bought with a price: therefore [41] glorify God in your body, and in your spirit, which are God's.

The first passage addresses God’s temple among His people; the second connects the body with the Holy Ghost within and with belonging to God. The warning against defiling the temple remains. “Ye are not your own” gives the received life its practical direction.

Ephesians 2:18–22 — KJV

18 For through him we both have [40] access by one [6] Spirit unto the Father.

19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;

21 In whom all the building fitly framed together groweth unto an [33] holy temple in the Lord:

22 In whom ye also are builded together for an habitation of God through the [6] Spirit.

Through Christ, by one Spirit, those brought near become a household and are built together as God’s habitation. The individual is not lost in the community, and the community is not reduced to unrelated individuals. Jesus Christ remains the chief corner stone.^1,5

The [41] glorify command in 1 Corinthians 6:20 concerns honoring God in the present body. It does not say the body is already immortal. The human spirit named beside the body is not being relabeled the Holy Ghost.

9. Present indwelling and the life still ahead#

Romans 8 holds the present relation and the future bodily horizon together. The Spirit is already within the people addressed, yet their mortal bodies and their continuing conduct remain in view.

Romans 8:9–14 — KJV

9 But ye are not in the flesh, but in the [6] Spirit, if so be that the [6] Spirit of God dwell in you. Now if any man have not the [6] Spirit of Christ, he is none of his.

10 And if Christ be in you, the body is dead because of sin; but the [6] Spirit is life because of [4] righteousness.

11 But if the [6] Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also [10] quicken your mortal bodies by his [6] Spirit that dwelleth in you.

12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

13 For if ye live after the flesh, ye shall die: but if ye through the [6] Spirit do mortify the deeds of the body, ye shall live.

14 For as many as are led by the [6] Spirit of God, they are the [13] sons of God.

The repeated reference is to the Spirit of God and the Spirit of Christ dwelling in the believer. The future “shall also quicken your mortal bodies” is not erased by that present dwelling. [10] Quicken retains its new-life identity while this occurrence looks toward bodily life.

The “therefore” turns to the present course. Paul does not say that receiving the Spirit makes the flesh the rightful governor. He addresses the people as responsible to put to death the deeds of the body through the Spirit. The means and the person’s action belong together.

Later in the same chapter the people have the firstfruits of the Spirit while awaiting the redemption of the body (Romans 8:23). That future will receive its own full treatment. Here it keeps indwelling from being mistaken for the final, completed condition.

Faithful service is the lived use of what God supplies. Obedience, self-control, gifts, fruit, and love toward God and others express the life entrusted to the believer. The measure is faithfulness in that relation, not an independent power or a price paid for grace.⁶

10. The Person, His work, and the life to be lived#

The questions that opened this packet now meet. John names a right granted to the receivers of the Son. Jesus promises the Spirit, birth of the Spirit, and the Presence within. Acts shows power for witness. The letters describe God’s dwelling and the life lived in dependence upon Him.

Packet 4 closed with several works named together. Return to the sentence now for its final words: “by the Spirit of our God.” The Spirit was not absent from the judicial work because His fuller explanation came afterward.

1 Corinthians 6:11 — KJV

11 And such were some of you: but ye are [7] washed, but ye are [11] sanctified, but ye are [2] justified in the name of the Lord Jesus, and by the [6] Spirit of our God.

Titus supplies the next connection. Read for the actor, the means, and the resulting life. The separate explanation of each operation follows in Packet 6.

Titus 3:4–7 — KJV

4 But after that the kindness and love of God our Saviour toward man appeared,

5 Not by works of [4] righteousness which we have done, but according to his mercy he [18] saved us, by the [7] washing of [10] regeneration, and [10] renewing of the [6] Holy Ghost;

6 Which he shed on us abundantly through Jesus Christ our Saviour;

7 That being [2] justified by his [D] grace, we should be made [14] heirs according to the hope of eternal life.

God saves according to His mercy; washing, regeneration, renewing, and the Holy Ghost remain named; the outpouring is through Jesus Christ. Justification by grace and heirship toward eternal life stand in the same account. A short list does not reduce those functions to one word or give a complete clock for every operation.

MAN responds → GOD establishes and works within → MAN lives the received vocation → GOD completes through the King.

10.1 The indwelling life and Jesus’ prayer#

Before following the Spirit’s several works, return to the prayer that shows their shared purpose. The opening introduced John 17 for given glory and fellowship; the focus here is the relation between Jesus’ prayer and the promised indwelling Spirit.^1,5

John 17:20–23 — KJV

20 Neither pray I for these alone, but for them also which shall [1] believe on me through their [G] word;

21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may [1] believe that thou hast sent me.

22 And the [41] glory which thou gavest me I have given them; that they may be one, even as we are one:

23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast [30] loved them, as thou hast [30] loved me.

Jesus includes those who will believe through the disciples’ word. The prayer reaches beyond the first company to a people living in Him, joined in love, and bearing witness to the world. In John 14:16–23, already read in Section 5, the Father gives the Spirit and the Father and Son make their abode with the one who loves Christ.

1 John 4:13 — KJV

13 Hereby know we that we [25] dwell in him, and he in us, because he hath given us of his [6] Spirit.

John connects mutual dwelling directly with God’s gift of His Spirit. Read together, John 14, John 17, and this testimony show the Spirit-given fellowship as a present fulfillment of Jesus’ prayer. John 17 states the prayer; the companion passages explain the Spirit’s part. The Father, Son, and Holy Spirit remain distinct from the believers brought into this communion: shared life does not make the image-bearer God.

The next reading distinguishes [7] Washed, [8] Cleansed, [9] Purified, the full [10] new-life family, and [11] Sanctified / Set Apart. These are the Spirit’s connected works and their results—not replacements for the Spirit Himself.

Next reading: Packet 6 — Washed, Cleansed, Purified, and Made New.

Sources and reading references#

Scripture is the primary witness. Superscript numbers identify inherited study context; they are not PPSG stages. Fuller appendix comparisons retain their named destinations without invented page references.

1. Opening — Complete PPSG Guide, Bookmark, and Introduction. Same study: complete guide pp.3–6; God–man chart p.8; In Christ p.10; inward fullness and glory p.11. Use page + table row or section for these references.

2. Packet 4 — Judicial Act, Forgiven Sins, Righteous Standing. Same study: §5, p.7, heavenly-pattern bridge; §8, p.11, Spirit in the coordinated work and the handoff to the granted right. This packet does not relocate the approved judicial group.

3. Packet 3 — Hearing and the Response to God. Same study: John 1:11–13, §3, p.6, receiving and believing; §9, p.13, the judicial handoff. John 1 is revisited here for the grant and source of birth.

4. CLEAN PPSG CHAT 1 copied for project reference 7 29 26(1).docx. pp.76–81: witness before belief distinguished from reception and sealing; pp.130–138: right/authority, effective power, commissioning boundaries, and giving/receiving/indwelling. The earlier numbering is not imported. Reliable printed line references are unavailable; use page and subject.

5. PPSG Transfer Packet 5 — Spirit, Dwelling, Restored Vocation, MEG / MEI. Rebuilt 17 September 2026. §§2–8, pp.2–5: Ezekiel 36, John 3/7/14/17, indwelling, habitation, and future fullness; §§11–13, pp.7–8: dependent fruit, witness, and image-bearing service. Only the relevant Scripture relationships are used; the full transfer architecture is not substituted for this edition.

6. Packet 2 — Grace, the Call, the Promise, and the Word, revised 4 October 2026. §§2–2.1, pp.4–5: faithful works as the lived use of received gifts, service in love, and the reward of inheritance. Use these passages with the later Faithfulness / Fruit / Gifts / Service readings.

Word and referent notes. G1849 retains [5]; G1411 retains [21]. The birth and entry words in John 3 include Nicodemus’s natural-birth question; the Spirit-born answer is not a second physical birth. Wind and the human spirit are not relabeled the divine Person. In John 14, abide/dwelleth (G3306) retains [25]; abode is a related dwelling noun, not silently made the same verb. [33] holy in temple descriptions is an adjective, not the sanctifying verb. The “trusted” supplied in Ephesians 1:13 is preserved but is not counted as another expressed Greek verb.

Further comparison. Right / Authority versus Power; Spirit/new-life witnesses; the separate commissioning track; the Atonement / Abide comparison. [41] identifies a glory word without making Jesus, God honored now, and the believer’s future completion the same referent. [2] retains initial, continuing-life, and final-judgment uses. The selected KJV wording was compared with the KJV chapter text; no outside commentary supplies a new interpretation.