NONE.filter - rwp equally:

rwp@1Corinthians:3:17 @{Destroyeth} (\phtheirei\). The outward temple is merely the symbol of God's presence, the Shechinah (the Glory). God makes his home in the hearts of his people or the church in any given place like Corinth. It is a terrible thing to tear down ruthlessly a church or temple of God like an earthquake that shatters a building in ruins. This old verb \phtheir\ means to corrupt, to deprave, to destroy. It is a gross sin to be a church-wrecker. There are actually a few preachers who leave behind them ruin like a tornado in their path. {Him shall God destroy} (\phtherei touton ho theos\). There is a solemn repetition of the same verb in the future active indicative. The condition is the first class and is assumed to be true. Then the punishment is certain and equally effective. The church-wrecker God will wreck. What does Paul mean by "will destroy"? Does he mean punishment here or hereafter? May it not be both? Certainly he does not mean annihilation of the man's soul, though it may well include eternal punishment. There is warning enough here to make every pastor pause before he tears a church to pieces in order to vindicate himself. {Holy} (\hagios\). Hence deserves reverential treatment. It is not the building or house of which Paul speaks as "the sanctuary of God" (\ton naon tou theou\), but the spiritual organization or organism of God's people in whom God dwells, "which temple ye are" (\hoitines este humeis\). The qualitative relative pronoun \hoitines\ is plural to agree with \humeis\ (ye) and refers to the holy temple just mentioned. The Corinthians themselves in their angry disputes had forgotten their holy heritage and calling, though this failing was no excuse for the ringleaders who had led them on. In strkjv@6:19| Paul reminds the Corinthians again that the body is the temple (\naos\, sanctuary) of the Holy Spirit, which fact they had forgotten in their immoralities.

rwp@1Corinthians:11:7 @{The image and glory of God} (\eikn kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eikn\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthrpos\ (Greek word for both male and female), not \anr\ (male) as here. But the woman (\gun\) was formed from the man (\anr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.

rwp@1Corinthians:13:2 @The ecstatic gifts (verse 1|) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in \kan=kai ean\. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith "so as to remove mountains" (\hste or methistanein\) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew:17:20; strkjv@21:21|). {I am nothing} (\outhen eimi\). Not \outheis\, nobody, but an absolute zero. This form in \th\ rather than \d\ (\ouden\) had a vogue for a while (Robertson, _Grammar_, p. 219).

rwp@1Thessalonians:4:7 @{Not for uncleanness, but in sanctification} (\epi akatharsii all' en hagiasmi\). Sharp contrast made still sharper by the two prepositions \epi\ (on the basis of) and \en\ (in the sphere of). God has "called" us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.

rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\m ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in strkjv@Leviticus:19:19| of the union of beasts of different kinds. In strkjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\m ginesthe\ present imperative, not \m gensthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. strkjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metoch\). Sharing with and followed by associative instrumental case of \dikaiosuni\ (righteousness) and iniquity (\anomii\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koinnia\). Partnership to light (\phti\ dative case) with (\pros\), facing darkness.

rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Isou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Isou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakts peripatountos\). He calls him "brother" still. The adverb \atakts\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai m kata tn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hn parelabosan par hmn\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.

rwp@Acts:20:10 @{Fell on him} (\epepesen auti\). Second aorist active indicative of \epipipt\ with dative case as Elijah did (1Kings:17:21|) and Elisha (2Kings:4:34|). {Embracing} (\sunperilabn\). Second aorist active participle of \sunperilamban\, old verb to embrace completely (take hold together round), but only here in the N.T. In strkjv@Ezra:5:3|. {Make ye no ado} (\m thorubeisthe\). Stop (\m\ and present middle imperative of \thorube\) making a noise (\thorubos\) as the people did on the death of Jairus's daughter (Matthew:9:23| \thoruboumenou\ and strkjv@Mark:5:38| \thorubou\) when Jesus asked \Ti thorubeisthe?\ {For his life is in him} (\h gar psuch autou en auti estin\). This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul's language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (verse 12|) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him.

rwp@Acts:20:11 @{When he was gone up} (\anabas\). Second aorist active participle in sharp contrast to \katabas\ (went down) of verse 10|. {Had broken bread} (\klasas ton arton\). Probably the Eucharist to observe which ordinance Paul had come and tarried (verse 7|), though some scholars distinguish between what took place in verse 7| and verse 11|, needlessly so as was stated on verse 7|. {And eaten} (\kai geusamenos\). The word is used in strkjv@10:10| of eating an ordinary meal and so might apply to the \Agap\, but it suits equally for the Eucharist. The accident had interrupted Paul's sermon so that it was observed now and then Paul resumed his discourse. {And had talked with them a long while} (\eph' hikanon te homilsas\). Luke, as we have seen, is fond of \hikanos\ for periods of time, for a considerable space of time, "even till break of day" (\achri augs\). Old word for brightness, radiance like German _Auge_, English eye, only here in the N.T. Occurs in the papyri and in modern Greek for dawn. This second discourse lasted from midnight till dawn and was probably more informal (as in strkjv@10:27|) and conversational (\homilsas\, though our word homiletics comes from \homile\) than the discourse before midnight (\dialegomai\, verses 7,9|). He had much to say before he left. {Songs:he departed} (\houts exlthen\). Thus Luke sums up the result. Paul left (went forth) only after all the events narrated by the numerous preceding participles had taken place. Effective aorist active indicative \exelthen\. \Houts\ here equals \tum demum\, now at length (Acts:27:7|) as Page shows.

rwp@Galatians:2:20 @{I have been crucified with Christ} (\Christi sunestaurmai\). One of Paul's greatest mystical sayings. Perfect passive indicative of \sustauro\ with the associative instrumental case (\Christi\). Paul uses the same word in strkjv@Romans:6:6| for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew:27:44; strkjv@Mark:15:32; strkjv@John:19:32|). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians:5:24; strkjv@6:14; strkjv@Romans:6:8; strkjv@Colossians:2:20|) and burial with Christ also (Romans:6:4; strkjv@Colossians:2:12|). {No longer I} (\ouketi eg\). Songs:complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in strkjv@Romans:7:25|. It is the union of the vine and the branch (John:15:1-6|). {Which is in the Son of God} (\ti tou huiou tou theou\). The objective genitive, not the faith of the Son of God. {For me} (\huper emou\). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).

rwp@Info_Jude:@ THE RELATION TO II PETER Beyond a doubt one of these Epistles was used by the other, as one can see by comparing particularly strkjv@Jude:1:3-18| and strkjv@2Peter:2:1-18|. As already said concerning II Peter, scholars are greatly divided on this point, and in our present state of knowledge it does not seem possible to reach a solid conclusion. The probability is that not much time elapsed between them. Mayor devotes a whole chapter to the discussion of the relation between II Peter and Jude:and reaches the conclusion "that in Jude:we have the first thought, in Peter the second thought." That is my own feeling, but it is all so subjective that I have no desire to urge the point unduly. Bigg is equally positive that II Peter comes before Jude.

rwp@Luke:3:23 @{Jesus Himself} (\autos Isous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\n hsei etn triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\n huios hs enomizeto Isph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\hs enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:8:1 @{Soon afterwards} (\en ti kathexs\). In strkjv@7:11| we have \en ti hexs\. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in strkjv@8:1-3| follows that in strkjv@7:36-50|. Both in Luke alone. {That} (\kai\). One of Luke's idioms with \kai egeneto\ like Hebrew _wav_. Went about (\dideuen\). Imperfect active of \diodeu\, to make one's way through (\dia, hodos\), common in late Greek writers. In the N.T. here only and strkjv@Acts:17:1|. {Through cities and villages} (\kata polin kai kmn\). Distributive use of \kata\ (up and down). The clause is amphibolous and goes equally well with \dideuen\ or with \krussn\ (heralding) \kai euaggelizomenos\ (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.

rwp@Luke:22:66 @{As soon as it was day} (\hs egeneto hmera\). strkjv@Mark:15:1| (Matthew:27:1|) has "morning." {The assembly of the people} (\to presbuterion tou laou\). The technical word for "the eldership" (from \presbuteros\, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and strkjv@Acts:22:5| of the Sanhedrin. In strkjv@1Timothy:4:14| Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark:15:1|) and all three groups are at this meeting. Luke's language (both chief priests and scribes, \te... kai\) seems to apply the word \presbuterion\ to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented. {Into their council} (\eis to sunedrion autn\). The place of the gathering is not given, but Jesus was led into the council chamber.

rwp@Matthew:24:36 @{Not even the Son} (\oude ho huios\). Probably genuine, though absent in some ancient MSS. The idea is really involved in the words "but the Father only" (\ei m ho patr monos\). It is equally clear that in this verse Jesus has in mind the time of his second coming. He had plainly stated in verse 34| that those events (destruction of Jerusalem) would take place in that generation. He now as pointedly states that no one but the Father knows the day or the hour when these things (the second coming and the end of the world) will come to pass. One may, of course, accuse Jesus of hopeless confusion or extend his confession of ignorance of the date of the second coming to the whole chain of events. Songs:McNeile: "It is impossible to escape the conclusion that Jesus as Man, expected the End, within the lifetime of his contemporaries." And that after his explicit denial that he knew anything of the kind! It is just as easy to attribute ignorance to modern scholars with their various theories as to Jesus who admits his ignorance of the date, but not of the character of the coming.

rwp@Romans:2:1 @{Wherefore} (\dio\). See strkjv@1:24,26| for this relative conjunction, "because of which thing." {Without excuse} (\anapologtos\). See on ¯1:21|. {Whosoever thou art that judgest} (\pas ho krinn\). Literally, "every one that judgest," vocative case in apposition with \anthrpe\. Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20|) with a general statement applicable to all as he did (1:18|) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. \Krin\ does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). {Another} (\ton heteron\). Literally, "the other man." The notion of two in the word, one criticizing the other. {Thou condemnest thyself} (\seauton katakrineis\). Note \kata\ here with \krin\, to make plain the adverse judgment. {For} (\gar\). Explanatory reason for the preceding statement. The critic {practises} (\prasseis\, not single acts \poie\, but the habit \prass\) the same things that he condemns.

rwp@Romans:13:11 @{And this} (\kai touto\). Either nominative absolute or accusative of general reference, a common idiom for "and that too" (1Corinthians:6:6,8|, etc.). {Knowing} (\eidotes\). Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like \poismen\ (let us do it) or \poisate\ (do ye do it) or treat it as an independent participle as in strkjv@12:10f|. {The season} (\ton kairon\). The critical period, not \chronos\ (time in general). {High time} (\hra\). Like our the "hour" has come, etc. MSS. vary between \hmas\ (us) and \hums\ (you), accusative of general reference with \egerthnai\ (first aorist passive infinitive of \egeir\, to awake, to wake up), "to be waked up out of sleep" (\ex hupnou\). {Nearer to us} (\egguteron hmn\). Probably so, though \hmn\ can be taken equally well with \h stria\ (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all.