NT-GOSPEL.filter - rwp kairos:

rwp@1Corinthians:7:29 @{But this I say} (\touto de phmi\. Note \phmi\ here rather than \leg\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\hs m echontes\). This use of \hs\ with the participle for an assumed condition is regular and \m\ in the _Koin_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.

rwp@2Corinthians:6:2 @{Behold, now is the acceptable time} (\idou nun kairos euprosdektos\). Here is another "Pauline parenthesis" (Plummer) as in strkjv@5:7| by the quotation from strkjv@Isaiah:49:8|. The LXX has \dektos\ (\dektoi\) verbal of \dechomai\, but Paul employs the double compound (\eu, pros, dektos\), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.

rwp@Hebrews:4:16 @{Let us therefore draw near} (\proserchmetha oun\). Present active middle volitive subjunctive of \proserchomai\. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (7:25; strkjv@10:1,22; strkjv@11:6|). {Unto the throne of grace} (\ti throni ts charitos\). This old word (\thronos\) we have taken into English, the seat of kings and of God and so of Christ (1:3,8|), but marked by grace because Jesus is there (Matthew:19:28|). Hence we should come "with boldness" (\meta parrsias\). Telling Jesus the whole story of our shortcomings. {That we may receive mercy} (\hina labmen eleos\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban\. {And find grace} (\kai charin heurmen\). Second aorist active subjunctive of \heurisk\. We are sure to gain both of these aims because Jesus is our high priest on the throne. {To help us in time of need} (\eis eukairon botheian\). \Botheia\ is old word (from \bothe\, strkjv@2:18| which see), in N.T. only here and strkjv@Acts:27:17|. \Eukairos\ is an old word also (\eu\, well, \kairos\, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late.

rwp@Hebrews:11:25 @{Choosing rather} (\mallon helomenos\). "Rather having chosen" (second aorist middle of \haire\, to take for oneself a position). {To be entreated with} (\sunkakoucheisthai\). Present passive infinitive of the double compound \sunkakouche\ (from \sun, kakos, ech\), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though \kakouche\ in strkjv@Hebrews:11:37; strkjv@13:3|. {To enjoy the pleasures of sin for a season} (\proskairon echein hamartias apolausin\). Literally, "to have temporary pleasure of sin." \Apolausis\ is old word from \apolau\, to enjoy, in N.T. only here and strkjv@1Timothy:6:17|. \Proskairos\ (from \pros, kairos\) is a common _Koin_ word as the antithesis to \ainios\ (eternal) as in strkjv@Matthew:13:21; strkjv@Mark:4:17; strkjv@2Corinthians:4:18| (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

rwp@John:7:6 @{My time is not yet come} (\ho kairos ho emos oup parestin\). Only use with verse 8| of \kairos\ in this Gospel, elsewhere \chronos\ (John:5:6|) or more often \hra\ (2:4|) "the predestined hour" (Bernard). Here \kairos\ is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8|. At the feast of tabernacles Jesus did make such public claims (7:29,33; strkjv@8:12,28,38,42,58|). \Parestin\ is present active indicative of \pareimi\, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.

rwp@Luke:20:10 @{At the season} (\kairi\). The definite season for the fruit like \ho kairos tn karpn\ (Matthew:21:34|). That they should give (\hina dsousin\). Future indicative with \hina\ for purpose like the aorist subjunctive, though not so frequent.

rwp@Luke:21:8 @{That ye be not led astray} (\m planthte\). First aorist passive subjunctive with \m\ (lest). This verb \plana\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\m poreuthte opis autn\). First aorist passive subjunctive with \m\. A needed warning today with all the false cries in the religious world.

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@Mark:1:14 @{Jesus came into Galilee} (\lthen ho Isous eis tn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\krussn to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplrtai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plrma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plrma ton kairn\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en ti euaggelii\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en ti euaggelii\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).

rwp@Mark:6:21 @{When a convenient day was come} (\genomens hmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoisen\). Banquet. {To his lords} (\tois megistsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois prtois ts Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

rwp@Matthew:12:1 @{On the sabbath day through the cornfields} (\tois sabbasin dia tn sporimn\). This paragraph begins exactly like strkjv@11:25| "at that season" (\en ekeini ti kairi\), a general statement with no clear idea of time. Songs:also strkjv@14:1|. The word \kairos\ means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).

rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heauti\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \errizmemoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.

rwp@Revelation:1:3 @{Blessed} (\makarios\). As in strkjv@Matthew:5:3ff|. This endorses the book as a whole. {He that readeth} (\ho anaginskn\). Present active singular articular participle of \anaginsk\ (as in strkjv@Luke:4:16|). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2Corinthians:3:14f.|). The church reader (\anagnsts\, lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (1:4|) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done. {They that hear} (\hoi akouontes\). Present active plural articular participle of \akou\ (the audience). {And keep} (\kai trountes\). Present active participle of \tre\, a common Johannine word (1John:2:4|, etc.). Cf. strkjv@Matthew:7:24|. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages" (Moffatt). {Written} (\gegrammena\). Perfect passive participle of \graph\. {For the time is at hand} (\ho gar kairos eggus\). Reason for listening and keeping. On \kairos\ see strkjv@Matthew:12:1|, time of crisis as in strkjv@1Corinthians:7:29|. How near \eggus\ (at hand) is we do not know any more than we do about \en tachei\ (shortly) in strkjv@1:1|.

rwp@Revelation:11:18 @{Were wroth} (\rgisthsan\). Ingressive first aorist active indicative of \orgizomai\, "became angry." The culmination of wrath against God (16:13ff.; strkjv@20:8f.|). Cf. strkjv@Psalms:2:1,5,12; strkjv@99:1; strkjv@Acts:4:25ff|. John sees the hostility of the world against Christ. {Thy wrath came} (\lthen h org sou\). Second aorist active indicative of \erchomai\, the prophetic aorist again. The _Dies Irae_ is conceived as already come. {The time of the dead to be judged} (\ho kairos tn nekrn krithnai\). For this use of \kairos\ see strkjv@Mark:11:13; strkjv@Luke:21:24|. By "the dead" John apparently means both good and bad (John:5:25; strkjv@Acts:24:21|), coincident with the resurrection and judgment (Mark:4:29; strkjv@Revelation:14:15ff.; strkjv@20:1-15|). The infinitive \krithnai\ is the first aorist passive of \krin\, epexegetic use with the preceding clause, as is true also of \dounai\ (second aorist active infinitive of \didmi\), to give. {Their reward} (\ton misthon\). This will come in the end of the day (Matthew:20:8|), from God (Matthew:6:1|), at the Lord's return (Revelation:22:12|), according to each one's work (1Corinthians:3:8|). {The small and the great} (\tous mikrous kai tous megalous\). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after \dounai ton misthon\, though some MSS. have the dative \tois mikrois\, etc. John is fond of this phrase "the small and the great" (13:16; strkjv@19:5,18; strkjv@20:12|). {To destroy} (\diaphtheirai\). First aorist active infinitive of \diaphtheir\, carrying on the construction with \kairos\. Note \tous diaphtheirontas\, "those destroying" the earth (corrupting the earth). There is a double sense in \diaphtheir\ that justifies this play on the word. See strkjv@19:2|. In strkjv@1Timothy:6:5| we have those "corrupted in mind" (\diaphtharmenoi ton noun\). God will destroy the destroyers (1Corinthians:3:16f.|).