NONE.filter - rwp sojourn:

rwp@Info_1Peter @ THE READERS Peter writes "to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Peter:1:1|). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Galatians:21:7ff.|), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul's idea that Christianity is the true Judaism of God's promise (1Peter:2:4-10|)

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:1:17 @{If ye call} (\ei epikaleisthe\). Condition of first class and present middle indicative of \epikale\, to call a name on, to name (Acts:10:18|). {As Father} (\patera\). Predicate accusative in apposition with \ton--krinonta\. {Without respect of persons} (\aprospolmpts\). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and \prospolmpts\ (Acts:10:34|. See strkjv@James:2:9| for \prospolmpte\ and strkjv@1:1| for \prospolmpsia\) from \prospon lamban\ (in imitation of the Hebrew). {According to each man's work} (\kata to hekastou ergon\). "According to the deed of each one" God judges (\krinonta\) just as Christ judges also (2Corinthians:5:10|). {Pass} (\anastraphte\). Second aorist passive imperative of \anastreph\, metaphorical sense as in strkjv@2Corinthians:1:12; strkjv@2Peter:2:18|. {The time} (\ton chronon\). Accusative case of extent of time. {Of your sojourning} (\ts paroikias humn\). A late word, found in LXX (Psalms:119:5|) and in N.T. only here and strkjv@Acts:13:17| and in ecclesiastical writers (one late Christian inscription). It comes from \paroike\, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers (\paroikos\ strkjv@Acts:7:6|) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish"). Peter here recurs to strkjv@1:1| ("sojourners of the Dispersion"). {In fear} (\en phobi\). Emphatic position at beginning of the clause with \anastraphte\ at the end.

rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.

rwp@Acts:7:6 @{On this wise} (\houts\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gi allotrii\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\et tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.

rwp@Acts:7:29 @{Sojourner} (\paroikos\). Temporary dweller (cf. Abraham in verse 6|) in Midian though for forty years.

rwp@Acts:13:17 @{Chose} (\exelexato\). First aorist middle (indirect), selected for himself. Israel was the chosen people. {Exalted} (\hupssen\). From \hupso\, late verb from \hupsos\ so often used of Christ. {When they sojourned} (\en ti paroikii\). In the sojourn. Late word from \paroikos\ (sojourner, dweller, strkjv@Acts:7:6|) common in LXX. In N.T. only here and strkjv@1Peter:1:17|. {With a high arm} (\meta brachionos hupslou\). Vivid picture from the LXX (Exodus:6:1,6; strkjv@Deuteronomy:5:15; strkjv@Psalms:136:12|).

rwp@Ephesians:2:19 @{Songs:then} (\ara oun\). Two inferential particles (accordingly therefore). {No more} (\ouketi\). No longer. {Sojourners} (\paroikoi\). Old word for dweller by (near by, but not in). Songs:Acts:7:6,29; strkjv@1Peter:2:11| (only other N.T. examples). Dwellers just outside the house or family of God. {Fellow-citizens} (\sunpolitai\, old, but rare word, here only in N.T.), members now of the \politeia\ of Israel (verse 12|), the opposite of \xenoi kai paroikoi\. {Of the household of God} (\oikeioi tou theou\). Old word from \oikos\ (house, household), but in N.T. only here, strkjv@Galatians:6:10; strkjv@1Timothy:5:8|. Gentiles now in the family of God (Romans:8:29|).

rwp@Galatians:3:17 @{Now this I say} (\touto de leg\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekurmenn hupo tou theou\). Perfect passive participle of \prokuro\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta et\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.

rwp@Hebrews:11:9 @{Became a sojourner} (\pariksen\). First aorist active indicative of \paroike\, old verb to dwell (\oike\) beside (\para\), common in LXX, in N.T. only here and strkjv@Luke:24:18|. Called \paroikon\ (sojourner) in strkjv@Acts:7:6|. {In the land of promise} (\eis gn ts epaggelias\). Literally, "land of the promise." The promise made by God to him (Genesis:12:7; strkjv@13:15; strkjv@17:8|). {As in a land not his own} (\hs allotrian\). For \allotrios\ (belonging to another) see strkjv@9:25; strkjv@11:34|. {The heirs with him of the same promise} (\tn sunklromenn ts epaggelias ts auts\). Late double compound (\sun, klros, nemomai\), found in Philo, inscriptions and papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@1Peter:3:7|. "Co-heirs" with Abraham.

rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\m komisamenoi tas epaggelias\). First aorist middle participle of \komiz\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidmoi\). Late double compound (\para, epi, dmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

rwp@Luke:24:18 @{Dost thou alone sojourn?} (\su monos paroikeis;\). \Monos\ is predicate adjective. "Hast thou been dwelling alone (all by thyself)?" {And not know?} (\kai ouk egns;\). Second aorist active indicative and difficult to put into English as the aorist often is. The verb \paroike\ means to dwell beside one, then as a stranger like \paroikoi\ (Ephesians:2:19|). In Jerusalem everybody was talking about Jesus.

rwp@Revelation:11:2 @{The court} (\tn auln\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tn exthen tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale exthen\). Literally, "cast without" (second aorist active imperative of \ekball\. {Do not measure it} (\m autn metrsis\). Prohibition with \m\ and the first aorist active (ingressive) subjunctive of \metre\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patsousin\). Future active of \pate\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.