and qualifying factor.

`Another' or `other' as `other foundation can no man lay'.

Allasso (some lexicons allatto) `change'.  There are

six occurrences as follows: Acts 6:14; Romans 1:23; 1 Corinthians 15:51,52;

Galatians 4:20 and Hebrews 1:12.

Allos (long `o') adverb `otherwise' 1 Timothy 5:25.

Allogenes `stranger' Luke 17:18.

Allotrios translated `stranger', `other', `another' and `alien'.

The several words which are rendered `reconcile' and `reconciliation' are

derivatives and compounds of this same root, namely katallasso, katallage and

apokatallasso.  The word translated `being aliens' in Ephesians 2:12

and `being alienated' in Ephesians 4:18, is the Greek apallotrioo.  The Gentiles

as such, were aliens from the commonwealth of Israel.  This `commonwealth'

translates politeia, citizenship, with especial reference to the freedom or

enfranchisement that went with it, as in Acts 22:28, the only other occurrence

of politeia in the New Testament.  Politeuma, found in Philippians 3:20

`conversation', has a similar meaning, and Paul tells these Gentiles that, even

though they could have no place in the polity of Israel, they had lost nothing,

but had gained infinitely, for their polity was `in heaven'.  Consequently, when

this passage in Ephesians 2 runs its course, we find in verse 19

that those thus denied the citizenship of Israel were nevertheless

`fellowcitizens of the saints'.  In similar vein we have the corresponding

member of the structure of Ephesians 2:12 namely `strangers from the covenants

of promise'.

If the reader consults the A.V. or the R.V. of Ephesians 2:12, he will

read `strangers from the covenants of (the) promise'.  The only alteration that

J.N. Darby makes in his translation is to read `strangers to the covenants of

promise' instead of `strangers from'.  Rotherham reads exactly as the A.V.

Weymouth translates the passage: `With no share by birth in the Covenants which

are based on the Promises'.

These five versions of the New Testament differ from one another in

several particulars, but apparently, none of the Editors seems to have felt it

necessary to translate xenos by `guest' in Ephesians 2:12.  The fact that there

is this unanimity however, is not proof of accuracy, the author would be the

last to refuse an examination of any rendering put forward in good faith.  The

matter is important for at least two reasons.

Firstly.-- Quite apart from its possible bearing upon our own hope or

calling, we should be zealous for the truth, and jealous of the truth, earnestly

desiring as near as is humanly possible a translation in our own tongue that

shall express the meaning of the original.

Secondly.-- Coming as the word does in a context that deals with the

status of the Gentile before the revelation of the Mystery, the whole passage

must be coloured by the translation adopted, and must influence our minds and

our teaching concerning the constitution of the church of the One Body.