NT-EPISTLES.filter - rwp katech:

rwp@1Corinthians:7:30 @{As though they possessed not} (\hs m katechontes\). See this use of \katech\, old verb to hold down (Luke:14:9|), to keep fast, to possess, in strkjv@2Corinthians:6:10|. Paul means that all earthly relations are to hang loosely about us in view of the second coming.

rwp@1Corinthians:11:2 @{Hold fast the traditions} (\tas paradoseis katechete\). Hold down as in strkjv@15:2|. \Paradosis\ (tradition) from \paradidmi\ (\paredka\, first aorist active indicative) is an old word and merely something handed on from one to another. The thing handed on may be bad as in strkjv@Matthew:15:2f.| (which see) and contrary to the will of God (Mark:7:8f.|) or it may be wholly good as here. There is a constant conflict between the new and the old in science, medicine, law, theology. The obscurantist rejects all the new and holds to the old both true and untrue. New truth must rest upon old truth and is in harmony with it.

rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euggelisamn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gnriz\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei m eiki episteusate\). For \ektos ei m\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eiki\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

rwp@1Thessalonians:5:21 @{Prove all things} (\panta [de] dokimazete\). Probably \de\ (but) is genuine. Even the gift of prophecy has to be tested (1Corinthians:12:10; strkjv@14:29|) to avoid error. Paul shows fine balance here. {Hold fast that which is good} (\to kalon katechete\). Keep on holding down the beautiful (noble, morally beautiful). Present imperative \kat-ech\ (perfective use of \kata-\ here).

rwp@2Corinthians:6:10 @{Always rejoicing} (\aei chairontes\). Even in sorrow (11:9; strkjv@1Thessalonians:5:16; strkjv@Romans:5:3-5; strkjv@9:2; strkjv@Phillipians:2:18,27; strkjv@3:1; strkjv@4:4,15|). {Yet making many rich} (\pollous de ploutizontes\). Old word from \ploutos\ (wealth), to enrich. Spiritual riches Paul has in mind as in strkjv@1Corinthians:1:5| (cf. strkjv@Matthew:5:37|). {As having nothing and yet possessing all things} (\hs mden echontes kai panta katechontes\). Contrast between \mden\ (nothing) and \panta\ (all things, cf. strkjv@1Corinthians:3:22|) and \ech\ (to have) and \katech\ (to hold down, to hold fast). Play on words (simple and compound) as in strkjv@3:2; strkjv@4:8|. Climax of Paul's panegyric on the Christian ministry. He now resumes the thread of the story broken off in strkjv@2:14|.

rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.

rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katechn\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en ti autou kairi\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epggeilato\). First aorist middle indicative of \epaggell\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos auti teknou\). Genitive absolute with negative \ouk\ rather than \m\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hmin h pal\). "To us the wrestling is not." \Pal\ is an old word from \pall\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho archn tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ainos toutou\). The word \kosmokratr\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika ts ponrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponria\ (from \ponros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).

rwp@Hebrews:3:6 @{Whose house are we} (\hou oikos esmen hmeis\). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. {If we hold fast} (\ean kataschmen\). Condition of third class with \ean\ and second aorist (effective) active subjunctive of \katech\. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. {Boldness} (\parrsian\) {and glorying} (\kai kauchma\) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have \mechri telous bebaian\ (firm unto the end), but it is clearly genuine in verse 14|. He pleads for intelligent confidence.

rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@Hebrews:10:23 @{Let us hold fast} (\katechmen\). Present (keep on holding fast) active volitive subjunctive of \katech\ as in strkjv@3:6,14|. {That it waver not} (\aklin\). Common compound adjective (alpha privative and \klin\, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. {That promised} (\ho epaggeilamenos\). First aorist middle articular participle of \epaggell\. This is the argument remaining to be discussed (10:26-12:3|) and already alluded to (6:13f.; strkjv@8:6|). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see.

rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.

rwp@Luke:4:42 @{When it was day} (\genomens hmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epeztoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\lthon hes autou\, aorist active indicative). They accomplished their purpose, \hes autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou m poreuesthai ap' autn\). Literally, "from going away from them." The use of \m\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:14:9 @{And say} (\kai erei\). Changes to future indicative with \m pote\ as in strkjv@12:58|. {Shalt begin with shame} (\arxi meta aischuns\). The moment of embarrassment. {To take the lowest place} (\ton eschaton topon katechein\). To hold down the lowest place, all the intermediate ones being taken.

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar org theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Org\ is from \orga\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dik\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tn altheian katechontn\). Truth (\altheia, alths\, from \a\ privative and \lth\ or \lanthan\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech\, to hinder.

rwp@Romans:7:6 @{But now} (\nuni de\). In the new condition. {Wherein we were holden} (\en hi kateichometha\). Imperfect passive of \katech\, picture of our former state (same verb in strkjv@1:18|). {In newness of spirit} (\en kainotti pneumatos\). The death to the letter of the law (the old husband) has set us free to the new life in Christ. Songs:Paul has shown again the obligation on us to live for Christ.