NT-EPISTLES.filter - rwp grief:

rwp@1Corinthians:7:9 @{But if they have not continency} (\ei de ouk egkrateuontai\). Condition of the first class, assumed as true. Direct middle voice \egkrateuontai\, hold themselves in, control themselves. {Let them marry} (\gamsatsan\). First aorist (ingressive) active imperative. Usual _Koin_ form in \-tsan\ for third plural. {Better} (\kreitton\). Marriage is better than continued sexual passion. Paul has not said that celibacy is {better} than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of \purousthai\ (present middle infinitive) for sexual passion is common enough as also for grief (2Corinthians:11:29|).

rwp@1Peter:1:6 @{Wherein} (\en hi\). This translation refers the relative \hi\ to \kairi\, but it is possible to see a reference to \Christou\ (verse 3|) or to \theou\ (verse 5|) or even to the entire content of verses 3-5|. Either makes sense, though possibly \kairi\ is correct. {Ye greatly rejoice} (\agallisthe\). Present middle indicative (rather than imperative) of \agalliaomai\, late verb from \agallomai\, to rejoice, only in LXX, N.T., and ecclesiastical literature as in strkjv@Matthew:5:12|. {Now for a little while} (\oligon arti\). Accusative case of time (\oligon\) probably as in strkjv@Mark:6:31|, though it can be used of space (to a small extent) as in strkjv@Luke:5:3|. {If need be} (\ei deon\). Present active neuter singular participle of \dei\ (it is necessary). Some MSS. have \estin\ after \deon\ (periphrastic construction). Condition of first class. {Though ye have been put to grief} (\lupthentes\). First aorist passive participle (concessive circumstantial use) of \lupe\, to make sorrowful (from \lup\, sorrow), old and common verb. See strkjv@2Corinthians:6:10|. {In manifold temptations} (\en poikilois peirasmois\). Just the phrase in strkjv@James:1:2|, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use \poikilos\ (varied).

rwp@1Peter:2:19 @{For this is acceptable} (\touto gar charis\). "For this thing (neuter singular \touto\, obedience to crooked masters) is grace" (\charis\ is feminine, here "thanks" as in strkjv@Romans:7:25|). "Acceptable" calls for \euprosdekton\ (2:5|), which is not the text here. {If a man endureth griefs} (\ei huopherei tis lupas\). Condition of first class with \ei\ and present active indicative of \hupopher\, old verb, to bear up under, in N.T. only here, strkjv@1Corinthians:10:13; strkjv@2Timothy:3:11|. Note plural of \lup\ (grief). {For conscience toward God} (\dia suneidsin theou\). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts:4:20|), then one can meet it with gladness of heart. \Theou\ (God) is objective genitive. For \suneidsis\ (conscience) see on ¯Acts:23:1; strkjv@1Corinthians:8:7|. It occurs again in strkjv@1Peter:3:16|. {Suffering wrongfully} (\paschn adiks\). Present active participle of \pasch\ and the common adverb \adiks\, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in strkjv@Matthew:5:10-12|, where Jesus has also "falsely" (\pseudomenoi\). See also strkjv@Luke:6:32-34|.

rwp@1Timothy:6:10 @{The love of money} (\h philarguria\). Vulgate, _avaritia_. Common word (from \philarguros\, strkjv@2Timothy:3:12|, and that from \philos, arguros\), only here in N.T. Refers to verse 9| (\boulomenoi ploutein\). {A root of all kinds of evil} (\riza pantn tn kakn\). A root (\riza\). Old word, common in literal (Matthew:3:10|) and metaphorical sense (Romans:11:11-18|). Field (_Ot. Norv_.) argues for "the root" as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus (\tn philargurian einai mtropolin pantn tn kakn\), where "metropolis" takes the place of "root." Surely men today need no proof of the fact that men and women will commit any sin or crime for money. {Reaching after} (\oregomenoi\). Present middle participle of \oreg\ (see strkjv@3:1|) with genitive \hs\ (which). {Have been led astray} (\apeplanthsan\). First aorist passive indicative of \apoplana\, old compound verb, in N.T. only here and strkjv@Mark:13:22|. {Have pierced themselves through} (\heautous periepeiran\). First aorist active (with reflexive pronoun) of late compound \peripeir\, only here in N.T. Perfective use of \peri\ (around, completely to pierce). {With many sorrows} (\odunais pollais\). Instrumental case of \odun\ (consuming, eating grief). In N.T. only here and strkjv@Romans:9:2|.

rwp@2Corinthians:7:10 @{For godly sorrow} (\h gar kata theon lup\). "For the sorrow according to God" (God's ideal, verse 9|). {Worketh repentance unto salvation a repentance without regret} (\metanoian eis strian ametamelton ergazetai\). This clause alone should have prevented the confusion between mere "sorrow" (\lup\) as indicated in \metamelomai\, to regret (to be sorry again) and "change of mind and life" as shown by \metanoian\ (\metanoe\) and wrongly translated "repentance." The sorrow according to God does work this "change of mind and life" unto salvation, a change "not to be regretted" (\ametamelton\, an old verbal adjective of \metamelomai\ and \a\ privative, but here alone in N.T.). It agrees with \metanoian\, not \strian\. {But the sorrow of the world} (\h de tou kosmou lup\). In contrast, the kind of sorrow that the world has, grief "for failure, not for sin" (Bernard), for the results as seen in Cain, Esau (his tears!), and Judas (remorse, \metemelth\). Works out (perfective use of \kat-\) death in the end.

rwp@2Corinthians:11:29 @{I burn} (\puroumai\). Present passive indicative of \puro\, old verb to inflame (from \pur\, fire). When a brother stumbles, Paul is set on fire with grief.

rwp@Acts:7:51 @{Stiffnecked} (\sklrotrachloi\). From \sklros\ (hard) and \trachlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

rwp@Acts:14:14 @{Having heard} (\akousantes\). Such elaborate preparation "with the multitudes" (\sun tois ochlois\) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (\diarrxantes\). First aorist active participle from \diarrgnumi\, old verb to rend in two. Like the high priest in strkjv@Matthew:26:65| as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! {Sprang forth} (\exepdsan\). First aorist (ingressive) active indicative of \ekpda\ (note \ek\), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (\krazontes\).

rwp@Hebrews:13:17 @{Obey} (\peithesthe\). Present middle imperative of \peith\ with dative case. {Submit} (\hupeikete\). Present active imperative of \hupeik\, old compound to yield under, to give up. Here only in N.T. {They watch} (\agrupnousin\). Present active indicative of \agrupne\ old verb (from \agre\, to search, \hupnos\, sleep), to seek after sleep, to be sleepless, be watchful (Mark:13:33|). {As they that shall give account} (\hs logon apodsontes\). Regular Greek idiom with \hs\ and the future participle. For \logon apodidmi\, to render account, see strkjv@Matthew:12:36|. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. {And not with grief} (\kai m stenazontes\). "And not groaning" (cf. strkjv@Romans:8:23|). {Unprofitable} (\alusiteles\). Old double compound adjective (alpha privative and \lusitels\ and this from \lu\, to pay, and \telos\, tax, useful or profitable as strkjv@Luke:17:2|), not profitable, not advantageous, by _litotes_, hurtful, pernicious. Common rhetorical _litotes_, here only in N.T.

rwp@James:1:2 @{Count it} (\hgsasthe\). First aorist middle imperative of \hgeomai\, old verb to consider. Do it now and once for all. {All joy} (\psan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripeste\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \listais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz\, late form for the old \peira\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.

rwp@James:5:1 @{Come now, ye rich} (\age nun hoi plousioi\). Exclamatory interjection as in strkjv@4:13|. Direct address to the rich as a class as in strkjv@1Timothy:6:17|. Apparently here James has in mind the rich as a class, whether believer, as in strkjv@1:10f.|, or unbeliever, as in strkjv@2:1f.,6|. The plea here is not directly for reform, but a warning of certain judgment (5:1-6|) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in strkjv@5:7-11|. {Weep and howl} (\klausate ololuzontes\). "Burst into weeping (ingressive aorist active imperative of \klai\ as in strkjv@4:9|), howling with grief" (present active participle of the old onomatopoetic verb \ololuz\, here only in N.T., like Latin _ululare_, with which compare \alalaz\ in strkjv@Matthew:5:38|. {For your miseries} (\epi tais talaipriais humn\). Old word from \talaipros\ (Romans:7:24|) and like \talaipre\ in strkjv@James:4:9| (from \tla\ to endure and \pros\ a callus). {That are coming upon you} (\tais eperchomenais\). Present middle participle of the old compound \eperchomai\ to come upon, used here in futuristic prophetic sense.

rwp@John:16:20 @{Ye shall weep and lament} (\klausete kai thrnsete\). Future active of \klai\ and \thrne\, both old words (for \klai\ see strkjv@John:11:31|, for \thrne\ see strkjv@Matthew:11:17|), both words used of the loud lamentations so common in the east. {Shall rejoice} (\charsetai\). Second future passive of \chair\ in violent contrast. Picture the women on the way to the Cross (Luke:23:27|, \ekoptonto kai ethrnoun\, two descriptive imperfects) and Mary Magdalene by the tomb (John:20:11|, \klaiousa\). {Ye shall be sorrowful} (\lupthsesthe\). First future passive of \lupe\, word for inward grief. See the change from sorrow to joy in strkjv@20:14-16| when "they disbelieved for joy" (Luke:24:41|). Songs:violent was the reaction on the sudden appearance of Jesus.

rwp@John:16:22 @{And ye therefore now} (\kai humeis oun nun\). See strkjv@8:38| for like emphasis on {ye} (\humeis\). The "sorrow" (\lupn\) is like that of the mother in childbirth (real, but fleeting, with permanent joy following). The metaphor points, of course, to the resurrection of Jesus which did change the grief of the disciples to gladness, once they are convinced that Jesus has risen from the dead. {But I will see you again} (\palin de opsomai humas\). Future middle of \hora\, to see. In verses 16,19| Jesus had said "ye shall see me" (\opsesthe me\), but here we have one more blessed promise, "I shall see you," showing "that we are the objects of God's regard" (Westcott). {Shall rejoice} (\charsetai\). Second future passive of \chair\. {Taketh away} (\airei\). Present active indicative, futuristic present, but B D have \arei\ the future active (shall take away). This joy is a permanent possession.

rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi ti prsei ts kardias autn\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\prsis\) like hardened hands or feet. \Pros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Matthew:27:63 @{Sir, we remember} (\kurie, emnesthmen\). This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew:27:62|). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in strkjv@Matthew:12:40| he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. {That deceiver} (\ekeinos ho planos\) they call him, a vagabond wanderer (\planos\) with a slur in the use of {that} (\ekeinos\), a picturesque sidelight on their intense hatred of and fear of Jesus.

rwp@Philippians:2:28 @{Ye may rejoice} (\charte\). Second aorist passive subjunctive with \hina\ in final clause of \chair\, to rejoice. {That I may be the less sorrowful} (\kag alupoteros \). Present subjunctive with \hina\ and comparative of old compound adjective \alupos\ (\a\ privative and \lup\, more free from grief). Beautiful expression of Paul's feelings for the Philippians and for Epaphroditus.

rwp@Romans:9:2 @{Sorrow} (\lup\). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam). {Unceasing pain in my heart} (\adialeiptos odun ti kardii\). Like _angina pectoris_. \Odun\ is old word for consuming grief, in N.T. only here and and strkjv@1Timothy:6:10|. {Unceasing} (\adialeiptos\). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and strkjv@2Timothy:1:3|. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).