NT-GOSPEL.filter - rwp homolog:

rwp@1John:2:23 @{Hath not the Father} (\oude ton patera echei\). "Not even does he have the Father" or God (2John:1:9|). {He that confesseth the Son} (\ho homologn ton huion\). Because the Son reveals the Father (John:1:18; strkjv@14:9|). Our only approach to the Father is by the Son (John:14:6|). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew:10:32; strkjv@Luke:12:8|).

rwp@1Timothy:3:16 @{Without controversy} (\homologoumens\). Old adverb from the participle \homologoumenos\ from \homologe\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to ts eusebeias mustrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephanerth\). First aorist passive indicative of \phanero\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikaith en pneumati\). First aorist passive indicative of \dikaio\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\phth aggelois\). First aorist passive indicative of \hora\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\phth\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekruchth en ethnesin\). First aorist passive indicative of \kruss\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuth en kosmi\). First aorist indicative passive again of \pisteu\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelmphth en doxi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.

rwp@1Timothy:6:12 @{Fight the good fight} (\agnizou ton kalon agna\). Cognate accusative with present middle imperative of \agniz\, Pauline word (1Corinthians:9:25; strkjv@Colossians:1:29|). {Lay hold on} (\epilabou\). Second (ingressive) aorist middle imperative of \epilamban\, "get a grip on." See same verb with genitive also in verse 19|. {Thou wast called} (\eklths\). First aorist passive of \kale\ as in strkjv@1Corinthians:1:9; strkjv@Colossians:3:15|. {The good confession} (\tn kaln homologian\). Cognate accusative with \hmologsas\ (first aorist active indicative of \homologe\, the public confession in baptism which many witnessed. See it also in verse 13| of Jesus.

rwp@1Timothy:6:13 @{Who quickeneth all things} (\tou zogonountos ta panta\). Present active participle of \zogone\ (\zogonos\, from \zos, gen\), late word to give life, to bring forth alive, in N.T. only here and strkjv@Acts:7:19|. See strkjv@1Samuel:2:6|. {Before Pontius Pilate} (\epi Pontiou Peilatou\). Not "in the time of," but "in the presence of." {Witnessed} (\martursantos\). Note \marture\, not \homologe\ as in verse 12|. Christ gave his evidence as a witness to the Kingdom of God. Evidently Paul knew some of the facts that appear in strkjv@John:18|.

rwp@2John:1:7 @{Deceivers} (\planoi\). Late adjective (Diodorus, Josephus) meaning wandering, roving (1Timothy:4:1|). As a substantive in N.T. of Jesus (Matthew:27:63|), of Paul (2Corinthians:6:8|), and here. See the verb (\tn planontn hums\) in strkjv@1John:2:26| of the Gnostic deceivers as here and also of Jesus (John:7:12|). Cf. strkjv@1John:1:8|. {Are gone forth} (\exlthan\, alpha ending). Second aorist active indicative of \exerchomai\, perhaps an allusion to the crisis when they left the churches (1John:2:19|, same form). {Even they that confess not} (\hoi m homologountes\). "The ones not confessing" (\m\ regular negative with the participle). The articular participle describes the deceivers (\planoi\). {That Jesus Christ cometh in the flesh} (\Isoun Christon erchomenon en sarki\). "Jesus Christ coming in the flesh." Present middle participle of \erchomai\ treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In strkjv@1John:4:2| we have \elluthota\ (perfect active participle) in this same construction with \homologe\, because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ. {This} (\houtos\). See strkjv@1John:2:18,22; strkjv@5:6,20|. {The deceiver and the antichrist} (\ho planos kai ho antichristos\). Article with each word, as in strkjv@Revelation:1:17|, to bring out sharply each separate phrase, though one individual is referred to. The one _par excellence_ in popular expectation (1John:2:22|), though many in reality (1John:2:18; strkjv@3John:1:7|).

rwp@Hebrews:3:1 @{Holy brethren} (\adelphoi hagioi\). Only here in N.T., for \hagiois\ in strkjv@1Thessalonians:5:27| only in late MSS. See strkjv@Hebrews:2:11| for same idea. First time the author makes direct appeal to the readers, though first person in strkjv@2:1|. {Partakers} (\metochoi\). See strkjv@Luke:5:7| for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; strkjv@6:4; strkjv@12:8|) in N.T. {Of a heavenly calling} (\klses epouraniou\). Only here in the N.T., though same idea in strkjv@9:15|. See \h an klsis\ in strkjv@Phillipians:3:14| (the upward calling). The call comes from heaven and is to heaven in its appeal. {Consider} (\katanosate\). First aorist active imperative of \katanoe\, old compound verb (\kata, nous\), to put the mind down on a thing, to fix the mind on as in strkjv@Matthew:7:3; strkjv@Luke:12:24|. {Even Jesus} (\Isoun\). No "even" in the Greek, just like the idiom in strkjv@2:9|, the human name held up with pride. {The Apostle and High Priest of our confession} (\ton apostolon kai archierea ts homologias hmn\). In descriptive apposition with \Isoun\ and note the single article \ton\. This is the only time in the N.T. that Jesus is called \apostolos\, though he often used \apostell\ of God's sending him forth as in strkjv@John:17:3| (\apesteilas\). This verb is used of Moses as sent by God (Exodus:3:10|). Moffatt notes that \apostolos\ is Ionic for \presbeuts\, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17|). For \homologia\ (confession) see strkjv@2Corinthians:9:13; strkjv@1Timothy:6:12|. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; strkjv@10:23|). See \homologe\ (\homon\, same, \leg\, say), to say the same thing, to agree, to confess, to profess.

rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Isoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\kratmen ts homologias\). Present active volitive subjunctive of \krate\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).

rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anaphermen\). Present active volitive subjunctive of \anapher\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian aineses\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheilen\). In apposition (\tout 'estin\) and explanation of \thusian aineses\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologountn ti onomati autou\). This use of \homologe\ with the dative in the sense of praise like \exomologe\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).

rwp@John:1:20 @{And he confessed} (\kai hmologsen\). The continued paratactic use of \kai\ (and) and the first aorist active indicative of \homologe\, old verb from \homologos\ (\homon, leg\, to say the same thing), to confess, in the Synoptics (Matthew:10:32|) as here. {And denied not} (\kai ouk rnsato\). Negative statement of same thing in Johannine fashion, first aorist middle indicative of \arneomai\, another Synoptic and Pauline word (Matthew:10:33; strkjv@2Timothy:2:12|). He did not contradict or refuse to say who he was. {And he confessed} (\kai hmologsen\). Thoroughly Johannine again in the paratactic repetition. {I am not the Christ} (\Eg ouk eimi ho Christos\). Direct quotation again with recitative \hoti\ before it like our modern quotation marks. "I am not the Messiah," he means by \ho Christos\ (the Anointed One). Evidently it was not a new question as Luke had already shown (Luke:3:15|).

rwp@John:9:22 @{Because they feared the Jews} (\hoti ephobounto tous Ioudaious\). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (7:13|). {Had agreed already} (\d sunetetheinto\). Past perfect middle of \suntithmi\, to put together, to form a compact (7:32,47-49|). {If any man should confess him to be Christ} (\ean tis auton homologsi Christon\). Condition of third class with \ean\ and first aorist active subjunctive of \homologe\ and predicate accusative \Christon\. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew:10:32; strkjv@Luke:12:8|). We know that many of the rulers nominally believed on Jesus (12:42|) and yet "did not confess him because of the Pharisees" (\alla dia tous Pharisaious ouch hmologoun\), for the very reason given here, "that they might not be put out of the synagogue" (\hina m aposunaggoi genntai\). Small wonder then that here the parents cowered a bit. {That he should be put out of the synagogue} (\hina aposunaggos gentai\). Sub-final use of \hina\ with second aorist middle subjunctive of \ginomai\. \Aposunaggos\ (\apo\ and \sunagg\) is found in N.T. only here and strkjv@12:42; strkjv@16:2|. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).

rwp@Luke:2:38 @{Coming up} (\epistsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anthmologeito\). Imperfect middle of a verb (\anthomologe\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutrsin Ierousalm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).

rwp@Luke:12:8 @{Everyone who shall confess me} (\pas hos an homologsei en emoi\). Just like strkjv@Matthew:10:32| except the use of \an\ here which adds nothing. The Hebraistic use of \en\ after \homologe\ both here and in Matthew is admitted by even Moulton (_Prolegomena_, p. 104). {The Son of man} (\ho huios tou anthrpou\). Here strkjv@Matthew:10:32| has \k'ag\ (I also) as the equivalent.

rwp@Luke:22:6 @{Consented} (\exmologsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \chris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou ti si onomati eprophteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egnn hms\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologs autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Matthew:10:32 @{Shall confess me} (\homologsei en emoi\). An Aramaic idiom, not Hebrew, see also strkjv@Luke:12:8|. Songs:also here, "him will I also confess" (\homologs k'ag en auti\). Literally this Aramaic idiom reproduced in the Greek means "confess in me," indicating a sense of unity with Christ and of Christ with the man who takes the open stand for him.

rwp@Matthew:10:33 @{Shall deny me} (\arnstai me\). Aorist subjunctive here with \hostis\, though future indicative \homologsei\ above. Note accusative here (case of extension), saying "no" to Christ, complete breach. This is a solemn law, not a mere social breach, this cleavage by Christ of the man who repudiates him, public and final.

rwp@Matthew:11:25 @{At that season Jesus answered and said} (\en ekeini ti kairi apokritheis eipen\). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew:11:25-30; strkjv@Luke:10:21-24|) is so manifestly Johannine in spirit and very language, "the Father" (\ho patr\), "the son" (\ho huios\), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" (\homologoumai\) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the \sophoi\ were ignorant, but that the \npioi\ knew" (McNeile).