NONE.filter - rwp partnership:

rwp@1Corinthians:1:9 @{God is faithful} (\pistos ho theos\). This is the ground of Paul's confidence as he loves to say (1Thessalonians:5:24; strkjv@1Corinthians:10:13; strkjv@Romans:8:36; strkjv@Phillipians:1:16|). God will do what he has promised. {Through whom} (\di' hou\). God is the agent (\di'\) of their call as in strkjv@Romans:11:36| and also the ground or reason for their call (\di' hon\) in strkjv@Hebrews:2:10|. {Into the fellowship} (\eis koinnian\). Old word from \koinnos\, partner for partnership, participation as here and strkjv@2Corinthians:13:13f.; strkjv@Phillipians:2:1; strkjv@3:10|. Then it means fellowship or intimacy as in strkjv@Acts:2:42; strkjv@Galatians:2:9; strkjv@2Corinthians:6:14; strkjv@1John:1:3,7|. And particularly as shown by contribution as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Phillipians:1:5|. It is high fellowship with Christ both here and hereafter.

rwp@1John:1:3 @{That which we have seen} (\ho herakamen\). Third use of this form (verses 1,2,3|), this time resumption after the parenthesis in verse 2|. {And heard} (\kai akkoamen\). Second (verse 1| for first) use of this form, a third in verse 5|. Emphasis by repetition is a thoroughly Johannine trait. {Declare we} (\apaggellomen\). Second use of this word (verse 2| for first), but \aggelia\ (message) and \anaggellomen\ (announce) in verse 5|. {That ye also may have} (\hina kai humeis echte\). Purpose clause with \hina\ and present active subjunctive of \ech\ (may keep on having). "Ye also" who have not seen Jesus in the flesh as well as those like John who have seen him. Like \kai humin\ (to you also) just before. {Fellowship with us} (\koinnian meth' hmn\). Common word in this Epistle, from \koinnos\, partner (Luke:5:10|), and \koinne\, to share, in (1Peter:4:13|), with \meta\ emphasising mutual relationship (Acts:2:42|). This Epistle often uses \ech\ with a substantive rather than a verb. {Yea, and our fellowship} (\kai h koinnia de h hmetera\). Careful explanation of his meaning in the word "fellowship" (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ.

rwp@2Corinthians:1:5 @{The sufferings of Christ} (\ta pathmata tou Christou\). Subjective genitive, Christ's own sufferings. {Abound unto us} (\perisseuei eis hmas\). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (4:10f.; strkjv@Romans:8:17; strkjv@Phillipians:3:10; strkjv@Colossians:1:24|). {Through Christ} (\dia tou Christou\). The overflow (\perisseuei\) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans:8:17; strkjv@1Peter:4:13|).

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@2Corinthians:8:4 @{Beseeching us with much intreaty in regard of this grace} (\meta polls paraklses deomenoi hmn tn charin\). Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints." The accusative (\charin\) after \deomai\ is unusual. By \charis\ Paul means the privilege of giving (cf. strkjv@Acts:24:27|). Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it.

rwp@Acts:2:42 @{They continued steadfastly} (\san proskarturountes\). Periphrastic active imperfect of \proskarture\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koinnii\). Old word from \koinnos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koinnia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\ti klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \ti klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).

rwp@Ephesians:5:11 @{Have no fellowship with} (\m sunkoinneite\). No partnership with, present imperative with \m\. Followed by associative instrumental case \ergois\ (works). {Unfruitful} (\akarpois\). Same metaphor of verse 9| applied to darkness (\skotos\). {Reprove} (\elegchete\). Convict by turning the light on the darkness.

rwp@Luke:5:7 @{They beckoned} (\kateneusan\). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. Songs:they used signs. {Unto their partners} (\tois metechois\). This word \metochos\, from \metech\, to have with, means participation with one in common blessings (Hebrews:3:1,14; strkjv@6:4; strkjv@12:8|). While \koinnos\ (verse 10| here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead. {Help them} (\sullabesthai\). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in strkjv@Phillipians:4:3|. It is an old word that was sometimes employed for seizing a prisoner (Luke:22:54|) and for conception (_con-capio_) by a woman (Luke:1:24|). {Songs:that they began to sink} (\hste buthizesthai auta\). Consecutive use of \hste\ and the infinitive (present tense, inchoative use, beginning to sink). An old verb from \buthos\. In the N.T. only here and strkjv@1Timothy:6:9|.

rwp@Philemon:1:6 @{That} (\hops\). Rather than the more common final particle \hina\. Connected with \mneian poioumenos\. {The fellowship of thy faith} (\h koinnia ts pistes sou\). Partnership like strkjv@Phillipians:1:5| in (objective genitive, \pistes\). {Effectual} (\energs\). Common adjective, like \energos\ (at work), in N.T. only here, strkjv@1Corinthians:16:9; strkjv@Hebrews:4:12|. Papyri use \energos\ of a mill in working order, of ploughed land, etc. {In you} (\en humin\). Some MSS. have \en hmin\ (in us), itacism and common.

rwp@Philippians:1:5 @{For your fellowship} (\epi ti koinnii humn\). "On the basis of your contribution" as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Acts:2:42|. The particular kind of "partnership" or "fellowship" involved is the contribution made by the Philippians for the spread of the gospel (1:7| \sugkoinnous\ and strkjv@4:14| where \sugkoinnsantes\ occurs). {In furtherance of the gospel} (\eis to euaggelion\). "For the gospel." {From the first day until now} (\apo ts prts hmeras achri tou nun\). As when in Thessalonica (Phillipians:4:15f.|), in Corinth (Acts:18:5; strkjv@2Corinthians:11:7-10|), and now in Rome.

rwp@Philippians:1:6 @{Being confident} (\pepoiths\). Second perfect active of \peith\, to persuade. {This very thing} (\auto touto\). Accusative of the inner object with \pepoiths\, "this thing itself." {Will perfect it} (\epitelesei\). Future active indicative of \epitele\, will fully (\epi-\) finish. God began and God will consummate it (see strkjv@2Corinthians:8:6; strkjv@Galatians:3:3| where both words occur together as here), but not without their cooperation and partnership. {Until the day of Jesus Christ} (\achri hmeras Christou Isou\). The second coming as in verse 10|. See strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:18; strkjv@3:13; strkjv@2Corinthians:1:14; strkjv@Romans:13:12|. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

rwp@Philippians:2:1 @{If} (\ei\). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true. {Comfort} (\paraklsis\). Rather, "ground of appeal to you in Christ." See strkjv@1Corinthians:1:10; strkjv@Ephesians:4:1|. {Consolation} (\paramuthion\). Old word from \paramutheomai\, persuasive address, incentive. {Of love} (\agaps\). Objective genitive, "in love" (undefined as in strkjv@1Corinthians:13|). {Fellowship} (\koinnia\). Partnership in the Holy Spirit "whose first fruit is love" (Galatians:5:22|). {Any tender mercies} (\tis splagchna\). Common use of this word for the nobler \viscera\ and so for the higher emotions. But \tis\ is masculine singular and \splagchna\ is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing \ei tis\ instead of \ei tina\.

rwp@Philippians:3:10 @{That I may know him} (\tou gnnai auton\). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of \ginsk\, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience. {The power of his resurrection} (\tn dunamin ts anastases autou\). Power (Lightfoot) in the sense of assurance to believers in immortality (1Corinthians:15:14f.; strkjv@Romans:8:11|), in the triumph over sin (Romans:4:24f.|), in the dignity of the body (1Corinthians:6:13ff.; strkjv@Phillipians:3:21|), in stimulating the moral and spiritual life (Galatians:2:20; strkjv@Romans:6:4f.; strkjv@Colossians:2:12; strkjv@Ephesians:2:5|). See Westcott's _The Gospel of the Resurrection_, ii, 31. {The fellowship of his sufferings} (\tn koinnian tn pathmatn autou\). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co strkjv@1:24|). {Becoming conformed to his death} (\summorphizomenos ti thanati autou\). Present passive participle of \summorphiz\, late verb from \summorphos\, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses _configuro_. See strkjv@Romans:6:4| for \sumphutoi\ in like sense and strkjv@2Corinthians:4:10|. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).

rwp@Philippians:4:15 @{In the beginning of the gospel} (\en archi tou euaggeliou\). After he had wrought in Philippi (2Thessalonians:2:13|). {Had fellowship} (\ekoinnsen\). "Had partnership" (first aorist active indicative). {In the matter} (\eis logon\). "As to an account." No other church opened an account with Paul. {Of giving and receiving} (\doses kai lmpses\). Credit and debit. A mercantile metaphor repeated in verse 17| by \eis logon humn\ (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Corinthians:11:8f.|). {But ye only} (\ei m humeis monoi\). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Acts:13:1-3|).

rwp@Revelation:11:15 @{There followed} (\egenonto\). "There came to pass." There was silence in heaven upon the opening of the seventh seal (8:1|), but here "great voices." Perhaps the great voices are the \za\ of strkjv@4:6ff.; strkjv@5:8|. {Saying} (\legontes\). Construction according to sense; \legontes\, masculine participle (not \legousai\), though \phnai\, feminine. John understood what was said. {Is become} (\egeneto\). "Did become," prophetic use of the aorist participle, already a fact. See \egeneto\ in strkjv@Luke:19:9|. {The kingdom of our Lord and of his Christ} (\tou kuriou hmn kai tou Christou autou\). Repeat \h basileia\ from the preceding. God the Father is meant here by \kuriou\ (Lord), as \autou\ (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse. {He shall reign} (\basileusei\). Future active of \basileu\. God shall reign, but the rule of God and of Christ is one as the kingdom is one (1Corinthians:15:27|). Jesus is the Lord's Anointed (Luke:2:26; strkjv@9:20|).