NONE.filter - rwp skete:

rwp@1John:2:29 @{If ye know} (\ean eidte\). Third-class condition again with \ean\ and second perfect active subjunctive of \oida\. If ye know by intuitive or absolute knowledge that Christ (because of verse 28|) is righteous, then "ye know" or "know ye" (\ginskete\ either indicative or imperative) by experimental knowledge (so \ginsk\ means in contrast with \oida\). {Is begotten} (\gegenntai\). Perfect passive indicative of \genna\, stands begotten, the second birth (regeneration) of strkjv@John:3:3-8|. {Of him} (\ex autou\). Plainly "of God" in verse 9| and so apparently here in spite of \dikaios\ referring to Christ. Doing righteousness is proof of the new birth.

rwp@1John:4:2 @{Hereby know ye} (\en touti ginskete\). Either present active indicative or imperative. The test of "the Spirit of God" (\to pneuma tou theou\) here alone in this Epistle, save verse 13|. With the clamour of voices then and now this is important. The test (\en touti\, as in strkjv@3:19|) follows. {That Jesus Christ is come in the flesh} (\Isoun Christon en sarki elluthota\). The correct text (perfect active participle predicate accusative), not the infinitive (\elluthenai\, B Vg). The predicate participle (see strkjv@John:9:22| for predicate accusative with \homologe\) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in strkjv@2John:1:7| with \erchomenon\ (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in strkjv@1Corinthians:12:3| and for the Incarnation and Resurrection of Jesus in strkjv@Romans:10:6-10|.

rwp@2Corinthians:1:13 @{Than what ye read} (\all' ha anaginskete\). Note comparative conjunction \\ (than) after \all'\ and that after \alla\ (other things, same word in reality), "other than." Read in Greek (\anaginsk\) is knowing again, recognizing. See on ¯Acts:8:30|. {Or even acknowledge} (\ kai epiginskete\). Paul is fond of such a play on words (\anaginskete, epiginskete\) or paronomasia. Does he mean "read between the lines," as we say, by the use of \epi\ (additional knowledge)? {Unto the end} (\hes telous\). The report of Titus showed that the majority now at last understood Paul. He hopes that it will last (1Corinthians:1:8|).

rwp@Hebrews:13:23 @{Hath been set at liberty} (\apolelumenon\). Perfect passive participle of \apolu\, to set free, in indirect discourse after \ginskete\. Possibly from prison if he came to Rome at Paul's request (2Timothy:4:11,21|). {Shortly} (\tacheion\). Same comparative as in verse 19|, "sooner" than I expect (?).

rwp@James:5:20 @{Let him know} (\ginsket\). Present active imperative third person singular of \ginsk\, but Westcott and Hort read \ginskete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph\ of verse 19|. {From the error} (\ek plans\). "Out of the wandering" of verse 19| (\plan\, from which \plana\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchn ek thanatou\). The soul of the sinner (\hamartlon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\ssei\). {Shall cover a multitude of sins} (\kalupsei plthos hamartin\). Future active of \kalupt\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, man, and \ktein\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \altheia\ (truth). {And the father thereof} (\kai ho patr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:13:12 @{Sat down again} (\anepesen palin\). Second aorist active indicative of \anapipt\, old compound verb to fall back, to lie down, to recline. \Palin\ (again) can be taken either with \anepesen\, as here, or with \eipen\ (he said again). {Know ye what I have done to you?} (\ginskete ti pepoika humin;\). "Do ye understand the meaning of my act?" Perfect active indicative of \poie\ with dative case (\humin\). It was a searching question, particularly to Simon Peter and Judas.

rwp@John:14:7 @{If ye had known me} (\ei egnkeite me\). Past perfect indicative of \ginsk\, to know by personal experience, in condition of second class as is made plain by the conclusion (\an idete\) where \oida\, not \ginsk\ is used. Thomas and the rest had not really come to know Jesus, much as they loved him. {From henceforth ye know him} (\ap' arti ginskete auton\). Probably inchoative present active indicative, "ye are beginning to know the Father from now on." {And have seen him} (\kai herakate\). Perfect active indicative of \hora\. Because they had seen Jesus who is the Son of God, the Image of God, and like God (1:18|). Hence God is like Jesus Christ. It is a bold and daring claim to deity. The only intelligible conception of God is precisely what Jesus here says. God is like Christ.

rwp@John:14:17 @{The Spirit of truth} (\to pneuma ts altheias\). Same phrase in strkjv@15:27; strkjv@16:13; strkjv@1John:4:6|, "a most exquisite title" (Bengel). The Holy Spirit is marked by it (genitive case), gives it, defends it (cf. strkjv@1:17|), in contrast to the spirit of error (1John:4:6|). {Whom} (\ho\). Grammatical neuter gender (\ho\) agreeing with \pneuma\ (grammatical), but rightly rendered in English by "whom" and note masculine \ekeinos\ (verse 26|). He is a person, not a mere influence. {Cannot receive} (\ou dunatai labein\). Left to itself the sinful world is helpless (1Corinthians:2:14; strkjv@Romans:8:7f.|), almost Paul's very language on this point. The world lacks spiritual insight (\ou therei\) and spiritual knowledge (\oude ginskei\). It failed to recognize Jesus (1:10|) and likewise the Holy Spirit. {Ye know him} (\humeis ginskete auto\). Emphatic position of \humeis\ (ye) in contrast with the world (15:19|), because they have seen Jesus the Revealer of the Father (verse 9|). {Abides} (\menei\). Timeless present tense. {With you} (\par' humin\). "By your side," "at home with you," not merely "with you" (\meth' humn\) "in the midst of you." {In you} (\en humin\). In your hearts. Songs:note \meta\ (16|), \para, en\.

rwp@John:15:18 @{If the world hateth you} (\ei ho kosmos humas misei\). Condition of the first class. As it certainly does. {Ye know} (\ginskete\). Present active second person plural indicative of \ginsk\ or present active imperative (know), same form. {Hath hated} (\memisken\). Perfect active indicative, "has hated and still hates." {Before it hateth you} (\prton humn\). Ablative case \humn\ after the superlative \prton\ as with \prtos mou\ in strkjv@1:15|.