NT-GOSPEL.filter - rwp 1Corinthians:16:2:

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \prtn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heauti tithet thsaurizn\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thsauriz\). Have the habit of doing it, \tithet\ (present imperative). {As he may prosper} (\hoti ean euodtai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euodtai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euodthi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1Thessalonians:5:26 @{With a holy kiss} (\en philmati hagii\). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Corinthians:16:20; strkjv@2Corinthians:13:12; strkjv@Romans:16:16|). In strkjv@1Peter:5:14| it is "with a kiss of love." This was the customary salutation for rabbis.

rwp@1Thessalonians:5:28 @{The grace} (\h charis\). Paul prefers this noble word to the customary \errsthe\ (Farewell, Be strong). See strkjv@2Thessalonians:3:18| for identical close save added \pantn\ (all). A bit shorter form in strkjv@1Corinthians:16:23; strkjv@Romans:16:20| and still shorter in strkjv@Colossians:4:18; strkjv@1Timothy:6:21; strkjv@Titus:3:15; strkjv@2Timothy:4:22|. The full Trinitarian benediction we find in strkjv@2Corinthians:13:13|.

rwp@2Corinthians:12:14 @{Third time I am ready to come} (\triton touto hetoims ech\). Had he been already twice or only once? He had changed his plans once when he did not go (1:15f.|). He will not change his plans now. This looks as if he had only been once (that in strkjv@Acts:18|). Note the third use of \katanarka\ (11:9; strkjv@12:13,14|). They need not be apprehensive. He will be as financially independent of them as before. "I shall not sponge on you." {Not yours, but you} (\ou ta humn, alla humas\). The motto of every real preacher. {To lay up} (\thsaurizein\). For this use of the verb see strkjv@1Corinthians:16:2| (Matthew:6:19-21; strkjv@James:5:3|).

rwp@3John:1:2 @{I pray} (\euchomai\). Here only in John's writings. See strkjv@Romans:9:3|. {In all things} (\peri pantn\). To be taken with \euodousthai\ and like \peri\ in strkjv@1Corinthians:16:1|, "concerning all things." {Thou mayest prosper} (\se euodousthai\). Infinitive in indirect discourse (object infinitive) after \euchomai\, with accusative of general reference \se\ (as to thee). \Euodo\ is old verb (from \euodos\, \eu\ and \hodos\, prosperous in a journey), to have a good journey, to prosper, in LXX, in N.T. only this verse (twice), strkjv@1Corinthians:16:2; strkjv@Romans:1:10|. {Be in health} (\hugiainein\). In Paul this word always means sound teaching (1Timothy:1:10; strkjv@6:3|), but here and in strkjv@Luke:5:31; strkjv@7:10; strkjv@15:27|, of bodily health. Brooke wonders if Gaius' health had caused his friends anxiety. {Even as thy soul prospereth} (\kaths euodoutai sou h psuch\). A remarkable comparison which assumes the welfare (present middle indicative of \euodo\) of his soul (\psuch\ here as the principle of the higher life as in strkjv@John:12:27|, not of the natural life as in strkjv@Matthew:6:25|).

rwp@Acts:20:7 @{Upon the first day of the week} (\en de mii tn sabbatn\). The cardinal \mii\ used here for the ordinal \prti\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sungmenn hmn\). Genitive absolute, perfect passive participle of \sunag\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunaggn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agap\. See strkjv@1Corinthians:10:16|. The time came, when the \Agap\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agap\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell\). Being about to, on the point of. {On the morrow} (\ti epaurion\). Locative case with \hmeri\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:23:12 @{Banded together} (\poisantes sustrophn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\hes hou apokteinsin\). First aorist active subjunctive of \apoktein\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Galatians:6:11 @{With how large letters} (\plikois grammasin\). Paul now takes the pen from the amanuensis (cf. strkjv@Romans:16:22|) and writes the rest of the Epistle (verses 11-18|) himself instead of the mere farewell greeting (2Thessalonians:3:17; strkjv@1Corinthians:16:21; strkjv@Colossians:4:18|). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (_St. Paul_, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (_Documents_, p. 24; _Vocabulary_, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. {I have written} (\egrapsa\). Epistolary aorist. {With mine own hand} (\ti emi cheiri\). Instrumental case as in strkjv@1Corinthians:16:21|.

rwp@James:5:12 @{Above all things} (\pro pantn\). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew:5:34-37|). It is not out of place here. See the same phrase in strkjv@1Peter:4:8|. Robinson (_Ephesians_, p. 279) cites like examples from the papyri at the close of letters. Here it means "But especially" (Ropes). {Swear not} (\m omnuete\). Prohibition of the habit (or to quit doing it if guilty) with \m\ and the present active imperative of \omnu\. The various oaths (profanity) forbidden (\mte\, thrice) are in the accusative case after \omnuete\, according to rule (\ouranon, gn, horkon\). The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus. {Let be} (\t\). Imperative active third singular of \eimi\, late form (1Corinthians:16:22|) for \est\. "Your yea be yea" (and no more). A different form from that in strkjv@Matthew:5:37|. {That ye fall not under judgment} (\hina m hupo krisin peste\). Negative purpose with \hina m\ and the second aorist active subjunctive of \pipt\, to fall. See \hina m krithte\ in verse 9|. \Krisis\ (from \krin\) is the act of judging rather than the judgment rendered (\krima\ strkjv@James:3:1|).

rwp@Philippians:4:5 @{Your forbearance} (\to epieikes humn\). "Your gentleness," "your sweet reasonableness" (Matthew Arnold), "your moderation." Old adjective (\epi, eikos\) as in strkjv@James:3:17; strkjv@1Timothy:3:3|. Article and neuter singular here= \h epieikeia\ (Acts:24:4; strkjv@2Corinthians:10:1|) like to \chrston\ in strkjv@Romans:2:4|. {The Lord is at hand} (\ho kurios eggus\). "The Apostle's watchword" (Lightfoot), as in strkjv@1Corinthians:16:22| (\Maran atha\, Aramaic equivalent, Our Lord cometh). Unless, indeed, \eggus\ here means near in space instead of {nigh} in time.

rwp@Revelation:22:3 @{There shall be no curse any more} (\pan katathema ouk estai eti\). No other example of \katathema\ has been found outside of the _Didache_ XVI. 5, though the verb \katathematiz\ occurs in strkjv@Matthew:26:74|, meaning to curse, while we have \anathematiz\ in strkjv@Mark:14:71| in the same sense. It may be a syncopated form of \katanathema\. The usual \anathema\ (curse) occurs in strkjv@1Corinthians:16:22; strkjv@Galatians:1:8; strkjv@Romans:9:3|. For \pan\ with \ouk=ouden\ see strkjv@21:27|. {Shall do him service} (\latreusousin auti\). Future active of \latreu\, linear idea, "shall keep on serving." See strkjv@7:15| for present active indicative of this same verb with the dative \auti\ as here, picturing the worship of God in heaven. See strkjv@27:1| for "the throne of God and of the Lamb."

rwp@Romans:1:10 @{If by any means now at length} (\ei ps d pote\). A condition of the first class in the form of an indirect question (aim) or elliptical condition like strkjv@Acts:27:12| (Robertson, _Grammar_, p. 1024). Note the four particles together to express Paul's feelings of emotion that now at length somehow it may really come true. {I may be prospered} (\euodthsomai\). First future passive indicative of \euodo\ for which verb see on ¯1Corinthians:16:2|. {By the will of God} (\en ti thelmati tou theou\). Paul's way lay "in" God's will.

rwp@Romans:16:16 @{With a holy kiss} (\en philmati hagii\). The near-east mode of salutation as hand-shaking in the Western. In China one shakes hands with himself. Men kissed men and women kissed women. See strkjv@1Thessalonians:5 26; strkjv@1Corinthians:16:20; strkjv@2Corinthians:13:12|.