NONE.filter - rwp elpidos:

rwp@1Peter:3:15 @{Sanctify} (\hagiasate\). First aorist active imperative of \hagiaz\. This instead of being afraid. {Christ as Lord} (\kurion ton Christon\). \Ton Christon\, direct object with article and \kurion\ predicate accusative (without article). This is the correct text, not \ton theon\ of the Textus Receptus. An adaptation to Christ of strkjv@Isaiah:8:13|. {Being ready always} (\hetoimoi aei\). No participle in the Greek, old adjective (Titus:3:1|). {To give answer} (\pros apologian\). "For an apology," the old sense of \apologia\, an answer back, a defence (not excuse), as in strkjv@Acts:22:1|, from \apologeomai\ to defend (not to apologize). {A reason concerning the hope that is in you} (\logon peri ts en humin elpidos\). Original sense of \logon\ (accusative of the thing with \aitounti\ with \hums\, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. {Yet with meekness and fear} (\alla meta prauttos kai phobou\). Of God (2:18; strkjv@3:2,4|), not of man.

rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagn\). A late _Koin_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou stros hmn\). Genitive case with \epitagn\. In the LXX \str\ (old word from \sz\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\ts elpidos hmn\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).

rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \ginsk\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg Pharisaios eimi huios Pharisain\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastases nekrn krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.

rwp@Acts:28:20 @{Did I intreat} (\parekalesa\). Did I invite you. {Because of the hope of Israel} (\heineken ts elpidos tou Israel\). Genitive with preposition \heineken\. The hope of the Messiah is his point as in strkjv@26:6|. {I am bound with this chain} (\tn halusin tautn perikeimai\). This old verb means to lie around as in strkjv@Luke:17:2; strkjv@Hebrews:12:1|. But it is also used as the passive of \peritithmi\, to place around with the accusative of \peritithmi\ retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, _Grammar_, p. 815).

rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete ti pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemelimenoi\). Perfect passive participle of \themelio\, old verb from \themelios\ (adjective, from \thema\ from \tithmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\m metakinoumenoi\). Present passive participle (with negative \m\) of \metakine\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo ts elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou kousate\). Genitive case of relative either by attraction or after \kousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kruchthentos\). First aorist passive participle of \kruss\, to herald, to proclaim. {In all creation} (\en pasi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. {A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.

rwp@Hebrews:6:11 @{And we desire} (\epithumoumen de\). Literary plural again like \pepeismetha\ (6:9|). He is not wholly satisfied with them as he had already shown (5:11-14|). They have not given up Christ (6:4-8|), but many of them are still babes (\npioi\, strkjv@5:13|) and not adults (\teleioi\, strkjv@5:14|) and others are in peril of becoming so. {Unto the fulness of hope} (\pros tn plrophorian ts elpidos\). For \plrophoria\ see strkjv@1Thessalonians:1:5; strkjv@Colossians:2:2|. {To the end} (\achri telous\). As in strkjv@3:6,14|.

rwp@Hebrews:7:19 @{Made nothing perfect} (\ouden eteleisen\). Another parenthesis. First aorist active indicative of \teleio\. See verse 11|. And yet law is necessary. {A bringing in thereupon} (\epeisagg\). An old double compound (\epi\, additional, \eisagg\, bringing in from \eisag\). Here only in N.T. Used by Josephus (_Ant_. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. {Of a better hope} (\kreittonos elpidos\). This better hope (6:18-20|) does bring us near to God (\eggizomen ti thei\) as we come close to God's throne through Christ (4:16|).

rwp@Romans:15:13 @{The God of hope} (\ho theos ts elpidos\). Taking up the idea in verse 12| as in verse 5| from 4|. {Fill you} (\plrsai humas\). Optative (first aorist active of \plro\) of wish for the future. Cf. \di\ in verse 5|. {In believing} (\en ti pisteuein\). "In the believing" (\en\ with locative of the articular infinitive, the idiom so common in Luke's Gospel). {That ye may abound} (\eis to perisseuein humas\). Purpose clause with \eis to\, as in verse 8|, with \perisseuein\ (present active infinitive of \perisseu\, with accusative of general reference, \humas\). This verse gathers up the points in the preceding quotations.