NT-GOSPEL.filter - rwp only:
rwp@
1Corinthians:1:8 @{Shall confirm} (\bebaisei\). Direct reference to the same word in verse 6|. The relative \hos\ (who) points to Christ. {Unto the end} (\hes telous\). End of the age till Jesus comes, final preservation of the saints. {That ye be unreproveable} (\anegkltous\). Alpha privative and \egkale\, to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with \humas\ (you) without \hste\ and the infinitive as in strkjv@1Thessalonians:3:13; strkjv@5:23; strkjv@Phillipians:3:21|. "Unimpeachable, for none will have the right to impeach" (Robertson and Plummer) as Paul shows in strkjv@Romans:8:33; strkjv@Colossians:1:22,28|.
rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legte, i, te katrtismenoi\, though expressed only once. {All speak} (\legte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\m i en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\te de katrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gnmi\). "Of these words \nous\ denotes the frame or state of mind, \gnm\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).
rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \m\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\M Paulos estaurth huper humn;\). An indignant "No" is demanded by \m\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).
rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunztts tou ainos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunztts\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunztts\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzte\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi emranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \mrain\ from \mros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ain\ (age), orderly arrangement, then the non-Christian cosmos.
rwp@1Corinthians:1:26 @{Behold} (\blepete\). Same form for imperative present active plural and indicative. Either makes sense as in strkjv@John:5:39| \eraunate\ and strkjv@14:1| \pisteuete\. {Calling} (\klsin\). The act of calling by God, based not on the external condition of those called (\kltoi\, verse 2|), but on God's sovereign love. It is a clinching illustration of Paul's argument, an _argumentum ad hominen_. {How that} (\hoti\). Explanatory apposition to \klsin\. {After the flesh} (\kata sarka\). According to the standards of the flesh and to be used not only with \sophoi\ (wise, philosophers), but also \dunatoi\ (men of dignity and power), \eugeneis\ (noble, high birth), the three claims to aristocracy (culture, power, birth). {Are called}. Not in the Greek, but probably to be supplied from the idea in \klsin\.
rwp@1Corinthians:2:9 @{But as it is written} (\alla kaths gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \kousan\ (heard), but as the subject (nominative) with \aneb\ (entered, second aorist active indicative of \anabain\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\htoimasen\). First aorist active indicative of \hetoimaz\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.
rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg\ refers more to the substance. But \lale\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthrpins sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.
rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthrpos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuch\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuch\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuch\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\mria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gnnai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \ginsk\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatiks anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuch\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).
rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\hs sophos architektn\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architektn\, our architect. \Tektn\ is from \tikt\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architektn\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethka\ (\ti-thmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet ps epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.
rwp@1Corinthians:3:11 @{Other foundation} (\themelion allon\). The gender of the adjective is here masculine as is shown by \allon\. If neuter, it would be \allo\. It is masculine because Paul has Christ in mind. It is not here \heteron\ a different kind of gospel (\heteron euaggelion\, strkjv@Galatians:1:6; strkjv@2Corinthians:11:4|) which is not another (\allo\, strkjv@Galatians:1:7|) in reality. But another Jesus (2Corinthians:11:4|, \allon Isoun\) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation. {Than that which is laid, which is Christ Jesus} (\para ton keimenon, hos estin Isous Christos\). Literally, "alongside (\para\) the one laid (\keimenon\)," already laid (present middle participle of \keimai\, used here as often as the perfect passive of \tithmi\ in place of \tetheimenon\). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted strkjv@Psalms:118:22f.| to the members of the Sanhedrin who challenged his authority (Mark:11:10f.; strkjv@Matthew:21:42-45; strkjv@Luke:20:17f.|). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone (\akrognaios\, strkjv@Ephesians:2:20|). All believers are living stones in this temple (1Peter:2:5|). But there is only one foundation possible.
rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalam\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.
rwp@1Corinthians:3:16 @{Ye are a temple of God} (\naos theou este\). Literally, a sanctuary (\naos\, not \hieron\, the sacred enclosure, but the holy place and the most holy place) of God. The same picture of building as in verse 9| (\oikodom\), only here the sanctuary itself. {Dwelleth in you} (\en humin oikei\). The Spirit of God makes his home (\oikei\) in us, not in temples made with hands (Acts:7:48; strkjv@17:24|).
rwp@1Corinthians:4:1 @{Ministers of Christ} (\hupretas Christou\). Paul and all ministers (\diakonous\) of the New Covenant (1Corinthians:3:5|) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke:4:20| the attendant in the synagogue) and the Acts (Acts:13:5|) of John Mark. The {so} (\houts\) gathers up the preceding argument (3:5-23|) and applies it directly by the {as} (\hs\) that follows. {Stewards of the mysteries of God} (\oikonomous mustrin theou\). The steward or house manager (\oikos\, house, \nem\, to manage, old word) was a slave (\doulos\) under his lord (\kurios\, strkjv@Luke:12:42|), but a master (Luke:16:1|) over the other slaves in the house (menservants \paidas\, maidservants \paidiskas\ strkjv@Luke:12:45|), an overseer (\epitropos\) over the rest (Matthew:20:8|). Hence the under-rower (\huprets\) of Christ has a position of great dignity as steward (\oikonomos\) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew:13:11|). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew:13:51; strkjv@16:8-12|). As stewards Paul and other ministers are entrusted with the mysteries (see on ¯1Corinthians:2:7| for this word) of God and are expected to teach them. "The church is the \oikos\ (1Timothy:3:15|), God the \oikodespots\ (Matthew:13:52|), the members the \oikeioi\ (Galatians:6:10; strkjv@Ephesians:2:19|)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (\oikonomia\) of God given to him (Colossians:1:25; strkjv@Ephesians:1:10|). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.
rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschmatisa\). First aorist active (not perfect) indicative of \meta-schmatiz\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schma\, form or habit, like Latin _habitus_ from \ech\ and so different from \morph\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \hs\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hmin mathte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan\, to learn. As an object lesson in our cases (\en hmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to M huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathte\ (learn) and points at the words "\M huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \m\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina m phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia, phusa\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zloute\ in strkjv@Galatians:4:17| (cf. \hina ginskomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa\ or \phusia\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).
rwp@1Corinthians:4:11 @{Even unto this present hour} (\achri ts arti hras\). \Arti\ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13| give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. {We hunger} (\peinmen\), {we thirst} (\dipsmen\), {are naked} (\gumniteuomen\), late verb for scant clothing from \gumnts\, {are buffeted} (\kolaphizometha\), to strike a blow with the fist from \kolaphos\ and one of the few N.T. and ecclesiastical words and see on ¯Matthew:26:67|, {have no certain dwelling place} (\astatoumen\) from \astatos\, strolling about and only here save Anthol. Pal. and Aquila in strkjv@Isaiah:58:7|. Field in _Notes_, p. 170 renders strkjv@1Corinthians:4:11| "and are vagabonds" or spiritual hobos.
rwp@1Corinthians:5:1 @{Actually} (\hols\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pants\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiaut\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\htis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\hste gunaika tina tou patros echein\). "Songs:as (usual force of \hste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.
rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en ti epistoli\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\m sunanamignusthai pornois\). Present middle infinitive with \m\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera, pernmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.
rwp@1Corinthians:5:10 @{Not altogether} (\ou pants\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eidlolatrais\). Late word for hirelings (\latris\) of the idols (\eidlon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\pheilete\, from \opheil\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.
rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos i\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ loidoros methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\ti toiouti mde sunesthiein\). Associative instrumental case of \toiouti\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden
rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritrin elachistn;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-trion\ (\akroatrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \m erchesth epi kritrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines te\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\te\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hgiasthte\, ye were sanctified or cleansed before the baptism) and justified (\edikaithte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.
rwp@1Corinthians:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg exousiasthsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.
rwp@1Corinthians:6:20 @{For ye were bought with a price} (\gorasthte gar tims\). First aorist passive indicative of \agoraz\, old verb to buy in the marketplace (\agora\). With genitive of price. Paul does not here state the price as Peter does in strkjv@1Peter:1:19| (the blood of Christ) and as Jesus does in strkjv@Matthew:20:28| (his life a ransom). The Corinthians understood his meaning. {Glorify God therefore in your body} (\doxasate d ton theon en ti smati humn\). Passionate conclusion to his powerful argument against sexual uncleanness. \D\ is a shortened form of \d\ and is an urgent inferential particle. See on ¯Luke:2:15|. Paul holds to his high ideal of the destiny of the body and urges glorifying God in it. Some of the later Christians felt that Paul's words could be lightened a bit by adding "and in your spirits which are his," but these words are found only in late MSS. and are clearly not genuine. Paul's argument stands four-square for the dignity of the body as the sanctuary of the Holy Spirit united to the Lord Jesus.
rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de hn egrapsate\). An ellipsis of \peri toutn\, the antecedent of \peri hn\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.
rwp@1Corinthians:7:2 @{Because of fornications} (\dia tas porneias\). This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth.
rwp@1Corinthians:7:5 @{Except it be by consent for a season} (\ei mti [an] ek sumphnou pros kairon\). If \an\ is genuine, it can either be regarded as like \ean\ though without a verb or as loosely added after \ei mti\ and construed with it. {That ye may give yourselves unto prayer} (\hina scholaste ti proseuchi\). First aorist active subjunctive of \scholaz\, late verb from \schol\, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here. {That Satan tempt you not} (\hina m peirazi\). Present subjunctive, that Satan may not keep on tempting you. {Because of your incontinency} (\dia tn akrasian [humn]\). A late word from Aristotle on for \akrateia\ from \akrats\ (without self-control, \a\ privative and \krate\, to control, common old word). In N.T. only here and strkjv@Matthew:23:25| which see.
rwp@1Corinthians:7:6 @{By way of permission} (\kata sungnmn\). Old word for pardon, concession, indulgence. _Secundum indulgentiam_ (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession. {Not of commandment} (\ou kat' epitagn\). Late word (in papyri) from \epitass\, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.
rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hgiastai en ti gunaiki\). Perfect passive indicative of \hagiaz\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).
rwp@1Corinthians:7:16 @{For how knowest thou?} (\ti gar oidas;\). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favour_ of doing so? The syntax allows either interpretation with \ei\ (if) after \oidas\. Is the idea in \ei\ (if) _hope_ of saving the other or _fear_ of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as _advocating_ divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10|.
rwp@1Corinthians:7:17 @{Only} (\ei m\). This use of \ei m\ as an elliptical condition is very common (7:5; strkjv@Galatians:1:7,19; strkjv@Romans:14:14|), "except that" like \pln\. Paul gives a general principle as a limitation to what he has just said in verse 15|. "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license. {As the Lord hath distributed to each man} (\hekasti hs memeriken ho kurios\). Perfect active indicative of \meriz\, old verb from \meros\, apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it. {And so ordain I} (\kai houts diatassomai\). Military term, old word, to arrange in all the churches (distributed, \dia-\). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.
rwp@1Corinthians:7:18 @{Let him not become uncircumcized} (\m epispasth\). Present middle imperative of \epispa\, old verb to draw on. In LXX (I Macc. strkjv@1:15) and Josephus (_Ant_. XII, V. I) in this sense. Here only in N.T. The point is that a Jew is to remain a Jew, a Gentile to be a Gentile. Both stand on an equality in the Christian churches. This freedom about circumcision illustrates the freedom about Gentile mixed marriages.
rwp@1Corinthians:7:19 @{But the keeping of the commandments of God} (\alla trsis entoln theou\). Old word in sense of watching (Acts:4:3|). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in strkjv@Galatians:5:6; strkjv@6:15; strkjv@Romans:2:25-29| (only the inward or spiritual Jew counts).
rwp@1Corinthians:7:25 @{I have no commandment of the Lord} (\epitagn Kuriou ouk ech\). A late word from \epitass\, old Greek verb to enjoin, to give orders to. Paul did have (verse 10|) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts:20:35|) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Corinthians:11:23|). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38|) and not as in strkjv@Revelation:14:4| (metaphor). It is probable that in the letter (7:1|) the Corinthians had asked about this problem. {But I give my judgment} (\gnmn de didmi\). About mixed marriages (12-16|) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. Songs:he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Corinthians:8:10|), not a mere passing fancy. {As one that hath obtained mercy of the Lord to be faithful} (\hs lemenos hupo kuriou pistos einai\). Perfect passive participle of \elee\, old verb to receive mercy (\eleos\). \Pistos\ is predicate nominative with infinitive \einai\. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.
rwp@1Corinthians:7:27 @{Art thou bound to a wife?} (\dedesai gunaiki;\). Perfect passive indicative of \de\, to bind, with dative case \gunaiki\. Marriage bond as in strkjv@Romans:7:2|. {Seek not to be loosed} (\m ztei lusin\). Present active imperative with negative \m\, "Do not be seeking release" (\lusin\) from the marriage bond, old word, here only in N.T. {Seek not a wife} (\m ztei gunaika\). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in \lelusai\ (loosed, perfect passive indicative of \lu\). This advice of Paul he only urges "because of the present necessity" (verse 26|). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in strkjv@Ephesians:5:22-33|. Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.
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@1Corinthians:7:31 @{Those that use the world} (\hoi chrmenoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\hs m katachrmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).
rwp@1Corinthians:7:32 @{Free from cares} (\amerimnous\). Old compound adjective (\a\ privative and \merimna\, anxiety). In N.T. only here and strkjv@Matthew:28:14| which see. {The things of the Lord} (\ta tou Kuriou\). The ideal state (so as to the widow and the virgin in verse 33|), but even the unmarried do let the cares of the world choke the word (Mark:4:19|). {How he may please the Lord} (\ps aresi ti Kurii\). Deliberative subjunctive with \ps\ retained in an indirect question. Dative case of \Kurii\. Same construction in verse 33| with \ps aresi ti gunaiki\ (his wife) and in 34| \ps aresi ti andri\ (her husband).
rwp@1Corinthians:7:35 @{For your own profit} (\pros to humn autn sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \humn autn\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal\ is second aorist active subjunctive of \epiball\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschmon\). Old adjective (\eu\, well, \schmn\, shapely, comely, from \schma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kurii\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispasts\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa\, to draw around (Luke:10:40|).
rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschmonein\). Old verb, here only in N.T., from \aschmn\ (1Corinthians:12:23|), from \a\ privative and \schma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean i huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akm\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai houts opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameitsan\). Present active plural imperative (long form).
rwp@1Corinthians:7:39 @{For so long time as her husband liveth} (\eph' hoson chronon zi ho anr auts\). While he lives (\ti znti andri\) Paul says in strkjv@Romans:7:2|. This is the ideal and is pertinent today when husbands meet their ex-wives and wives meet their ex-husbands. There is a screw loose somewhere. Paul here treats as a sort of addendum the remarriage of widows. He will discuss it again in strkjv@1Timothy:5:9-13| and then he will advise younger widows to marry. Paul leaves her free here also to be married again, "only in the Lord" (\monon en Kurii\). Every marriage ought to be "in the Lord." {To be married} (\gamthnai\) is first aorist passive infinitive followed by the dative relative \hi\ with unexpressed antecedent \touti\.
rwp@1Corinthians:8:1 @{Now concerning things sacrificed to idols} (\peri de tn eidlothutn\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eidlon\, idol, \thutos\, verbal adjective from \thu\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eidlothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gnsin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gnsis\), but this problem cannot be solved by knowledge.
rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin h gnsis\). The knowledge (\h gnsis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\ti suntheii hes arti tou eidlou\). Old word \suntheia\ from \sunths\ (\sun, thos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\hs eidlothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthens ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthens\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).
rwp@1Corinthians:8:13 @{Meat} (\brma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou m phag krea eis ton aina\). The strong double negative \ou m\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.
rwp@1Corinthians:9:6 @{Have we not a right to forbear working?} (\ouk echomen exousian m ergazesthai;\). By \\ (or) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv@Acts:15:39|, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts:13; 14|), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phillipians:4:15|). Here both negatives have their full force. Literally, Do we not have (\ouk echomen\, expecting the affirmative reply) the right not (\m\, negative of the infinitive \ergazesthai\) to do manual labour (usual meaning of \ergazomai\ as in strkjv@4:12|)?" There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.
rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phimseis boun alonta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alonta\ is present active participle of the old verb \aloa\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:
rwp@1Corinthians:9:12 @{Over you} (\humn\). Objective genitive after \exousian\. {Do not we yet more?} (\ou mallon hmeis;\). Because of Paul's peculiar relation to that church as founder and apostle. {But we bear all things} (\alla panta stegomen\). Old verb to cover (\steg\, roof) and so to cover up, to conceal, to endure (1Corinthians:13:7| of love). Paul deliberately declined to use (usual instrumental case with \chraomai\) his right to pay in Corinth. {That we may cause no hindrance} (\hina m tina enkopn dmen\). Late word \enkop\, a cutting in (cf. _radio_ or telephone) or hindrance from \enkopt\, to cut in, rare word (like \ekkop\) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" (\ti euaggelii tou Christou\, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.
rwp@1Corinthians:9:13 @{Sacred things} (\ta hiera\). {Of the temple} (\tou hierou\). Play on the same word \hierou\ (sacred). See strkjv@Numbers:18:8-20| for the details. This is a very pertinent illustration. {They which wait upon the altar} (\hoi ti thusiastrii paredreuontes\). Old word \paredreu\, to sit beside, from \par--edros\, like Latin _assidere_, and so constant attendance. Only here in the N.T. Locative case \thusiastrii\, late word found so far only in LXX, Philo, Josephus, N.T., and ecclesiastical writers. See on ¯Matthew:5:23|.
rwp@1Corinthians:9:15 @{For it were good for me to die, than that any man should make my glorying void} (\kalon gar moi mallon apothanein to kauchma mou oudeis kensei\). The tangled syntax of this sentence reflects the intensity of Paul's feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (\kechrmai\). By the epistolary aorist (\egrapsa\) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case" (\en emoi\). Then he gives his reason in vigorous language without a copula (\n\, were): "For good for me to die rather than," but here he changes the construction by a violent anacoluthon. Instead of another infinitive (\kensai\) after \\ (than) he changes to the future indicative without \hoti\ or \hina\, "No one shall make my glorying void," viz., his independence of help from them. \Keno\ is an old verb, from \kenos\, empty, only in Paul in N.T. See on ¯1Corinthians:1:17|.
rwp@1Corinthians:9:17 @{Of mine own will} (\hekn\) {--not of mine own will} (\akn\). Both common adjectives, but only here in N.T. save \hekn\, also in strkjv@Romans:8:20|. The argument is not wholly clear. Paul's call was so clear that he certainly did his work {willingly} and so had a reward (see on ¯Matthew:6:1| for \misthos\); but the only {reward} that he had for his willing work (Marcus Dods) was to make the gospel {free of expense} (\adapanon\, verse 18|, rare word, here only in N.T., once in inscription at Priene). This was his \misthos\. It was glorying (\kauchma\, to be able to say so as in strkjv@Acts:20:33f.|). {I have a stewardship intrusted to me} (\oikonomian pepisteumai\). Perfect passive indicative with the accusative retained. I have been intrusted with a stewardship and so would go on with my task like any \oikonomos\ (steward) even if \akn\ (unwilling).
rwp@1Corinthians:9:24 @{In a race} (\en stadii\). Old word from \histmi\, to place. A stated or fixed distance, 606 3/4 feet, both masculine \stadioi\ (Matthew:14:24; strkjv@Luke:24:13|) and neuter as here. Most of the Greek cities had race-courses for runners like that at Olympia. {The prize} (\to brabeion\). Late word, in inscriptions and papyri. Latin _brabeum_. In N. T. only here and strkjv@Phillipians:3:14|. The victor's prize which only one could receive. {That ye may attain} (\hina katalabte\). Final use of \hina\ and perfective use of \kata-\ with \labte\ (effective aorist active subjunctive, grasp and hold). Old verb \katalamban\ and used in strkjv@Phillipians:3:12ff|.
rwp@1Corinthians:9:26 @{So} (\houts\). Both with \trech\ (run) and \pukteu\ (fight). {As not uncertainly} (\hs ouk adls\). Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains \houts\. \Adls\ old adverb, only here in N.T. His objective is clear, with Christ as the goal (Phillipians:3:14|). He kept his eye on Christ as Christ watched him. {Fight} (\pukteu\). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from \pukts\ (pugilist) and that from \pugm\ (fist). See on ¯Mark:7:3|). {As not beating the air} (\hs ouk aera dern\). A boxer did this when practising without an adversary (cf. doing "the daily dozen") and this was called "shadow-fighting" (\skiamachia\). He smote something more solid than air. Probably \ou\ negatives \aera\, though it still occurs with the participle as a strong and positive negative.
rwp@1Corinthians:9:27 @{But I buffet my body} (\alla huppiaz mou to sma\). In Aristophanes, Aristotle, Plutarch, from \huppion\, and that from \hupo\ and \ops\ (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and strkjv@Luke:18:5| which see. Paul does not, like the Gnostics, consider his \sarx\ or his \sma\ sinful and evil. But "it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured" (Robertson and Plummer). The boxers often used boxing gloves (\cestus\, of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2Corinthians:12:7; strkjv@Romans:8:13; strkjv@Colossians:2:23; strkjv@3:5|). {And bring it into bondage} (\kai doulagg\). Late compound verb from \doulaggos\, in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. {Lest by any means} (\m ps\). Common conjunction for negative purpose with subjunctive as here (\genmai\, second aorist middle). {After that I have preached to others} (\allois krxas\). First aorist active participle of \kruss\ (see on ¯1:23|), common verb to preach, from word \krux\ (herald) and that is probably the idea here. A \krux\ at the games announced the rules of the game and called out the competitors. Songs:Paul is not merely a herald, but a competitor also. {I myself should be rejected} (\autos adokimos genmai\). Literally, "I myself should become rejected." \Adokimos\ is an old adjective used of metals, coin, soil (Hebrews:6:8|) and in a moral sense only by Paul in N.T. (1Corinthians:9:27; strkjv@2Corinthians:13:5-7; strkjv@Romans:1:28; strkjv@Titus:1:16; strkjv@2Timothy:3:8|). It means not standing the test (\dokimos\ from \dokimaz\). Paul means rejected for the {prize}, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew:7:22f.|). What is the prize before Paul? Is it that {reward} (\misthos\) of which he spoke in verse 18|, his glorying of preaching a free gospel? Songs:Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Phillipians:3:12|) and so he presses on. At the end he has serene confidence (2Timothy:4:7|) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ.
rwp@1Corinthians:10:5 @{With most of them} (\en tois pleiosin autn\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestrthsan\). First aorist passive indicative of \katastrnnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from strkjv@Numbers:14:16|.
rwp@1Corinthians:10:10 @{Neither murmur ye} (\mde gogguzete\). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on ¯Matthew:20:11|. The reference seems to be to strkjv@Numbers:16:41f.| after the punishment of Korah. {By the destroyer} (\hupo tou olothreutou\). This word, from \olothreu\ (late verb from \olethros\, destruction) occurs only here, so far as known. The reference is to the destroying angel of strkjv@Exodus:12:23| (\ho olothreun\).
rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupiks\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hmn\). Objective genitive (\hmn\) again. \Nouthesia\ is late word from \nouthete\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetsis\ and \nouthetia\. {The ends of the ages have come} (\ta tel tn ainn katntken\). Cf. strkjv@Hebrews:9:26| \h sunteleia tn ainn\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katntken\ is perfect active indicative of \katanta\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.
rwp@1Corinthians:11:16 @{Contentious} (\philoneikos\). Old adjective (\philos, neikos\), fond of strife. Only here in N.T. If he only existed in this instance, the disputatious brother. {Custom} (\suntheian\). Old word from \sunths\ (\sun, thos\), like Latin _consuetudo_, intercourse, intimacy. In N.T. only here and strkjv@8:7| which see. "In the sculptures of the catacombs the women have a close-fitting head-dress, while the men have the hair short" (Vincent).
rwp@1Corinthians:11:17 @{This} (\touto\). Probably the preceding one about the head-dress of women, and transition to what follows. {I praise you not} (\ouk epain\). In contrast to the praise in strkjv@11:2|. {For the better} (\eis to kreisson\). Neuter articular comparative of \kratus\, but used as comparative of \kalos\, good. Attic form \kreitton\. {For the worse} (\eis to hsson\). Old comparative from \hka\, softly, used as comparative of \kakos\, bad. In N.T. only here and strkjv@2Corinthians:12:15|.
rwp@1Corinthians:11:18 @{First of all} (\prton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomenn hmn en ekklsii\). Genitive absolute. Here \ekklsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou\).
rwp@1Corinthians:11:19 @{Must be} (\dei einai\). Since moral conditions are so bad among you (cf. chapters 1 to 6). Cf. strkjv@Matthew:18:7|. {Heresies} (\haireseis\). The schisms naturally become {factions} or {parties}. Cf. strifes (\erides\) in strkjv@1:11|. See on ¯Acts:15:5| for \haireseis\, a choosing, taking sides, holding views of one party, heresy (our word). "Heresy is theoretical schism, schism practical heresy." Cf. strkjv@Titus:3:10; strkjv@2Peter:2:1|. In Paul only here and strkjv@Galatians:5:20|. {That} (\hina\). God's purpose in these factions makes {the proved ones} (\hoi dokimoi\) become {manifest} (\phaneroi\). "These \haireseis\ are a magnet attracting unsound and unsettled minds" (Findlay). It has always been so. Instance so-called Christian Science, Russellism, New Thought, etc., today.
rwp@1Corinthians:11:22 @{What? Have ye not houses?} (\M gar oikias ouk echete;\) The double negative (\m--ouk\) in the single question is like the idiom in strkjv@9:4f.| which see. \M\ expects a negative answer while \ouk\ negatives the verb \echete\. "For do you fail to have houses?" Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, \kataphroneite\) of the church of God. {That have not} (\tous m echontas\). Not those without houses, but those who have nothing, "the have-nots" (Findlay) like strkjv@2Corinthians:8:12|, in contrast with \hoi echontes\ "the haves" (the men of property). {What shall I say to you?} (\ti eip humin;\) Deliberative subjunctive that well expresses Paul's bewilderment.
rwp@1Corinthians:11:24 @{When he had given thanks} (\eucharistsas\). First aorist active participle of \euchariste\ from which word our word Eucharist comes, common late verb (see on ¯1:14|). {Which is for you} (\to huper humn\). \Klmenon\ (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Luke:22:19|) has \didomenon\ (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (John:19:36|). The bread was broken, but not the body of Jesus. {In remembrance of me} (\eis tn emn anamnsin\). The objective use of the possessive pronoun \emn\. Not my remembrance of you, but your remembrance of me. \Anamnsis\, from \anamimnsk\, to remind or to recall, is an old word, but only here in N.T. save strkjv@Luke:22:19| which see.
rwp@1Corinthians:11:27 @{Unworthily} (\anaxis\). Old adverb, only here in N.T., not genuine in verse 29|. Paul defines his meaning in verse 29f|. He does not say or imply that we ourselves must be "worthy" (\axioi\) to partake of the Lord's Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. {Shall be guilty} (\enochos estai\). Shall be held guilty as in strkjv@Matthew:5:21f.| which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. strkjv@Hebrews:6:6; strkjv@10:29|).
rwp@1Corinthians:12:9 @{Faith} (\pistis\). Not faith of surrender, saving faith, but wonder-working faith like that in strkjv@13:2| (Matthew:17:20; strkjv@21:21|). Note here \en ti auti pneumati\ (in the same Spirit) in contrast with \dia\ and \kata\ in verse 8|. {Gifts of healings} (\charismata iamatn\). \Iama\, old word from \iaomai\, common in LXX, in N.T. only in this chapter. It means acts of healing as in strkjv@Acts:4:30| (cf. strkjv@James:5:14|) and strkjv@Luke:7:21| (of Jesus). Note \en\ here as just before.
rwp@1Corinthians:12:10 @{Workings of miracles} (\energmata dunamen\). Workings of powers. Cf. \energn dunameis\ in strkjv@Galatians:3:5; strkjv@Hebrews:2:4| where all three words are used (\smeia\, signs, \terata\, wonders, \dunameis\, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer. {Prophecy} (\prophteia\). Late word from \prophts\ and \prophmi\, to speak forth. Common in papyri. This gift Paul will praise most (chapter strkjv@1Corinthians:14|). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit. {Discernings of spirits} (\diakriseis pneumatn\). \Diakrisis\ is old word from \diakrin\ (see strkjv@11:29|) and in N.T. only here; strkjv@Romans:14:1; strkjv@Hebrews:5:14|. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Timothy:4:1; strkjv@1John:4:1f.|). {Divers kinds of tongues} (\gen glssn\). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, \gen\) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4|) and was intelligible to God (14:2,28|). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13|): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on ¯Acts:2:13-21; strkjv@10:44-46; strkjv@19:6|. {The interpretation of tongues} (\hermneia glssn\). Old word, here only and strkjv@14:26| in N.T., from \hermneu\ from \Herms\ (the god of speech). Cf. on \diermneu\ in strkjv@Luke:24:27; strkjv@Acts:9:36|. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
rwp@1Corinthians:12:23 @{We bestow} (\peritithemen\). Literally, We place around as if a garland (Mark:15:17|) or a garment (Matthew:27:28|). {More abundant comeliness} (\euschmosunn perissoteran\). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from \euschmn\ (\eu\, well, \schma\, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. Songs:\aschmn\ (deformed, uncomely), old word, here only in N.T., but see strkjv@7:36| for \aschmone\.
rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to sma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\ti husteroumeni\). It is a true instinct that gives superior honour to the unseen organs of life.
rwp@1Corinthians:12:26 @{Suffer with it} (\sunpaschei\). Medical term in this sense in Hippocrates and Galen. In N.T only here and strkjv@Romans:8:17| (of our suffering with Christ). One of Solon's Laws allowed retaliation by any one for another's injuries. Plato (_Republic_, V, 462) says the body politic "feels the hurt" as the whole body feels a hurt finger. {Rejoice with it} (\sunchairei\). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See strkjv@13:6| for joy of love with truth.
rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.
rwp@1Corinthians:13:3 @{Bestow to feed} (\Psmis\). First aorist active subjunctive of \psmiz\, to feed, to nourish, from \psmos\, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T. {To be burned} (\hina kauthsmai\). First future passive subjunctive (Textus Receptus), but D \kauthsomai\ (future passive indicative of \kai\, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, _Grammar_, p. 876). Aleph A B here read \kauchsmai\, first aorist middle subjunctive of \kauchaomai\ (so Westcott and Hort), "that I may glory." This is correct. {It profiteth me nothing} (\ouden pheloumai\). Literally, I am helped nothing. \Ouden\ in the accusative case retained with passive verb. See two accusatives with \phele\ in strkjv@14:6|. Verb is old and from \ophelos\ (profit).
rwp@1Corinthians:13:4 @Verses 4-7| picture the character or conduct of love in marvellous rhapsody. {Suffereth long} (\makrothumei\). Late _Koin_ word (Plutarch) from \makros\, long, \thumos\, passion, ardour. Cf. strkjv@James:5:7f|. {Is kind} (\chrsteuetai\). From \chrstos\ (useful, gracious, kind) and that from \chraomai\, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. {Envieth not} (\ou zloi\). Present active indicative of \zlo\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zlos\ from \ze\, to boil, good sense in strkjv@12:31|. Love is neither jealous nor envious (both ideas). {Vaunteth not itself} (\ou perpereuetai\). From \perperos\, vainglorious, braggart (Polybius, Epictetus) like Latin _perperus_. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with \areskeuomai\, to play the toady. {Is not puffed up} (\ou phusioutai\). Present direct middle indicative of \phusio\ from \phusis\ (late form for \phusa, phusia\ from \phusa\, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on ¯4:6|.
rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschmonei\). Old verb from \aschmn\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou ztei ta heauts\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.
rwp@1Corinthians:14:2 @{For no man understandeth} (\oudeis gar akouei\). Literally, hears, gets the sense, understands. Verb \akou\ used either of hearing the sound only or getting the idea (cf. strkjv@Acts:9:7; strkjv@22:9|). {Mysteries} (\mustria\). Unexplained mysteries (1Corinthians:2:7|).
rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@1Corinthians:15:17 @{Vain} (\mataia\). Old word from adverb \matn\ (Matthew:15:9|), devoid of truth, a lie. Stronger word than \kenon\ in verse 14|. {Ye are yet in your sins} (\eti este en tais hamartiais humn\). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 3|).
rwp@1Corinthians:15:19 @{We have hoped} (\lpikotes esmen\). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ." {Only} (\monon\) qualifies the whole clause. {Most pitiable} (\eleeinoteroi\). Comparative form, not superlative, of old adjective \eleeinos\, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.
rwp@1Corinthians:15:23 @{Order} (\tagmati\). Old military term from \tass\, to arrange, here only in N.T. Each in his own division, troop, rank. {At his coming} (\en ti parousii\). The word \parousia\ was the technical word "for the arrival or visit of the king or emperor" and can be traced from the Ptolemaic period into the second century A.D. (Deissmann, _Light from the Ancient East_, p. 368). "Advent-coins were struck after a parousia of the emperor." Paul is only discussing "those that are Christ's" (3:23; strkjv@Galatians:5:24|) and so says nothing about judgment (cf. strkjv@1Thessalonians:2:19; strkjv@3:13; strkjv@4:15; strkjv@5:23|).
rwp@1Corinthians:15:26 @{The last enemy that shall be abolished is death} (\eschatos echthros katargeitai ho thanatos\). A rather free translation. Literally, "death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in verse 24|), the last enemy" (predicate and only one "last" and so no article as in strkjv@1John:2:18|).
rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hmeis kinduneuomen pasan hran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan hran\) naturally means all through every hour (extension).
rwp@1Corinthians:15:37 @{Not the body which shall be} (\ou to sma to gensomenon\). Articular future participle of \ginomai\, literally, "not the body that will become." The new {body} (\sma\) is not yet in existence, but only the seed (\kokkos\, grain, old word, as in strkjv@Matthew:13:31|). {It may chance} (\ei tuchoi\). Fourth class condition as in strkjv@14:10| which see. Paul is rich in metaphors here, though usually not so (Howson, _Metaphors of St. Paul_). Paul was a city man. We sow seeds, not plants (bodies). The butterfly comes out of the dying worm.
rwp@1Corinthians:15:39 @{The same flesh} (\h aut sarx\). Paul takes up animal life to show the great variety there is as in the plant kingdom. Even if evolution should prove to be true, Paul's argument remains valid. Variety exists along with kinship. Progress is shown in the different kingdoms, progress that even argues for a spiritual body after the body of flesh is lost. {Of beasts} (\ktnn\). Old word, from \ktaomai\, to possess, and so property. See strkjv@Luke:10:34|. {Of birds} (\ptnn\). Old word from \petomai\, to fly, winged, flying. Only here in N.T.
rwp@1Corinthians:15:52 @{In a moment} (\en atomi\). Old word, from \a\ privative and \temn\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripi ophthalmou\). Old word \rip\ from \ript\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en ti eschati salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.
rwp@1Corinthians:15:53 @{Must put on} (\dei endusasthai\). Aorist (ingressive) middle infinitive, put on as a garment. {Immortality} (\athanasian\). Old word from \athanatos\, undying, and that from \a\ privative and \thnsk\, to die. In N.T. only here and strkjv@1Timothy:6:16| where God is described as having immortality.
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@1John:2:9 @{And hateth his brother} (\kai ton adelphon autou misn\). Sharp contrast between the love just described and hate. The only way to walk in the light (1:7|) is to have fellowship with God who is light (1:3,5|). Songs:the claim to be in the light is nullified by hating a brother. {Even until now} (\hes arti\). Up till this moment. In spite of the increasing light and his own boast he is in the dark.
rwp@1John:2:15 @{Love not the world} (\m agapte ton kosmon\). Prohibition with \m\ and the present active imperative of \agapa\, either stop doing it or do not have the habit of doing it. This use of \kosmos\ is common in John's Gospel (1:10; strkjv@17:14ff.|) and appears also in strkjv@1John:5:19|. In epitome the Roman Empire represented it. See it also in strkjv@James:4:4|. It confronts every believer today. {If any man love} (\ean tis agapi\). Third-class condition with \ean\ and present active subjunctive of \agapa\ (same form as indicative), "if any keep on loving the world." {The love of the Father} (\h agap tou patros\). Objective genitive, this phrase only here in N.T., with which compare "love of God" in strkjv@2:5|. In antithesis to love of the world.
rwp@1John:2:16 @{All that} (\pn to\). Collective use of the neuter singular as in strkjv@5:4|, like \pn ho\ in strkjv@John:6:37,39|. Three examples, not necessarily covering all sins, are given in the nominative in apposition with \pn to\. "The lust of the flesh" (\h epithumia ts sarkos\, subjective genitive, lust felt by the flesh) may be illustrated by strkjv@Mark:4:19; strkjv@Galatians:5:17|. Songs:the genitive with \h epithumia tn ophthalmn\ (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in strkjv@Matthew:5:28|. The use of the "movies" today for gain by lustful exhibitions is a case in point. For \alazoneia\ see on ¯James:4:16|, the only other N.T. example. \Alazn\ (a boaster) occurs in strkjv@Romans:1:30; strkjv@2Timothy:3:2|. \Bios\ (life) as in strkjv@3:17| is the external aspect (Luke:8:14|), not the inward principle (\z\). David Smith thinks that, as in the case of Eve (Genesis:3:1-6|) and the temptations of Jesus (Matthew:4:1-11|), these three sins include all possible sins. But they are all "of the world" (\ek tou kosmou\) in origin, in no sense "of the Father" (\ek tou patros\). The problem for the believer is always how to be in the world and yet not of it (John:17:11,14ff.|).
rwp@1John:2:18 @{It is the last hour} (\eschat hra estin\). This phrase only here in N.T., though John often uses \hra\ for a crisis (John:2:4; strkjv@4:21,23; strkjv@5:25,28|, etc.). It is anarthrous here and marks the character of the "hour." John has seven times "the last day" in the Gospel. Certainly in verse 28| John makes it plain that the \parousia\ might come in the life of those then living, but it is not clear that here he definitely asserts it as a fact. It was his hope beyond a doubt. We are left in doubt about this "last hour" whether it covers a period, a series, or the final climax of all just at hand. {As ye heard} (\kaths kousate\). First aorist active indicative of \akou\. {Antichrist cometh} (\antichristos erchetai\). "Is coming." Present futuristic or prophetic middle indicative retained in indirect assertion. Songs:Jesus taught (Mark:13:6,22; strkjv@Matthew:24:5,15,24|) and so Paul taught (Acts:20:30; strkjv@2Thessalonians:2:3|). These false Christs (Matthew:24:24; strkjv@Mark:13:22|) are necessarily antichrists, for there can be only one. \Anti\ can mean substitution or opposition, but both ideas are identical in the word \antichristos\ (in N.T. only here, strkjv@2:22; strkjv@4:3; strkjv@2John:1:7|). Westcott rightly observes that John's use of the word is determined by the Christian conception, not by the Jewish apocalypses. {Have there arisen} (\gegonasin\). Second perfect active indicative of \ginomai\. {Many antichrists} (\antichristoi polloi\). Not just one, but the exponents of the Gnostic teaching are really antichrists, just as some modern deceivers deserve this title. {Whereby} (\hothen\). By the fact that these many antichrists have come.
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@1John:2:25 @{And this is the promise} (\kai haut estin h epaggelia\). See strkjv@1:5| for the same idiom with \aggelia\ (message). This is the only instance of \epaggelia\ in the Johannine writings. Here "the promise" is explained to be "the life eternal" (1:2|). In strkjv@Acts:1:4| the word is used for the coming of the Holy Spirit. {He promised} (\autos epggeilato\). First aorist middle indicative of \epaggell\. \Autos\ (he) is Christ as is seen in strkjv@3:3| by \ekeinos\.
rwp@1John:3:1 @{What manner of love} (\potapn agapn\). Qualitative interrogative as in strkjv@2Peter:3:11; strkjv@Matthew:8:27|. Only here in John's writings. Originally of what country or race. {Hath bestowed} (\dedken\). Perfect active indicative of \didmi\, state of completion, "the endowment of the receiver" (Vincent). {That we should be called} (\hina klthmen\). Sub-final use of \hina\ with the first aorist passive subjunctive of \kale\, to call or name, as in strkjv@Matthew:2:23|. {Children} (\tekna\). As in strkjv@John:1:12| and with an allusion to \gegenntai\ in strkjv@2:29| in an effort "to restore the waning enthusiasm of his readers, and to recall them to their first love" (Brooke). {And such we are} (\kai esmen\). "And we are." A parenthetical reflection characteristic of John (\kai nun estin\ in strkjv@John:5:25| and \kai ouk eisin\ in strkjv@Revelation:2:2; strkjv@3:9|) omitted by Textus Receptus, though, in the old MSS. {Because it knew him not} (\hoti ouk egn auton\). Second aorist active indicative of \ginsk\, precisely the argument in strkjv@John:15:18f|.
rwp@1John:3:11 @{Message} (\aggelia\). In N.T. only here and strkjv@1:5|, but \epaggelia\ (promise) fifty-one times. {From the beginning} (\ap' archs\). See strkjv@1:1| for this phrase and strkjv@2:7| for the idea. They had the message of love for the brotherhood from the beginning of the gospel and it goes back to the time of Cain and Abel (verse 12|). {That we should love one another} (\hina agapmen alllous\). Sub-final clause (content of the \aggelia\) with \hina\ and present active subjunctive. John repeats the message of strkjv@2:7f|.
rwp@1John:3:12 @{Of the evil one} (\ek tou ponrou\). Ablative case and the same for neuter and masculine singular, but verse 10| makes it clear that the reference is to the devil. {Slew} (\esphaxen\). First aorist active indicative of \sphaz\, old verb, to slay, to butcher, to cut the throat (Latin _jugulare_) like an ox in the shambles, in N.T. only here and Rev. (Revelation:5:6,9,12|, etc.). {Wherefore?} (\charin tinos;\). "For the sake of what?" Post-positive preposition (Ephesians:3:1,14|) except here. The interpretation of the act of Cain (Genesis:4:8ff.|) is an addition to the narrative, but in accord with strkjv@Hebrews:11:4|. Jealousy led to murder.
rwp@1John:3:15 @{A murderer} (\anthrpoktonos\). Old compound (Euripides) from \anthrpos\ (man) and \ktein\ (to kill), a man-killer, in N.T. only here and strkjv@John:8:44| (of Satan). {No} (\ps--ou\). According to current Hebraistic idiom= \oudeis\ as in strkjv@2:19,21|. {Abiding} (\menousan\). Present active feminine accusative predicate participle of \men\, "a continuous power and a communicated gift" (Westcott).
rwp@1John:3:17 @{Whoso hath} (\hos an echi\). Indefinite relative clause with modal \an\ with \hos\ and the present active subjunctive of \ech\. {The world's goods} (\ton bion tou kosmou\). "The living or livelihood (not \z\, the principle of life, and see strkjv@2:16| for \bios\) of the world" (not in the sense of evil or wicked, but simply this mundane sphere). {Beholdeth} (\therei\). Present active subjunctive of \there\, like \echei\ just before. {In need} (\chreian echonta\). "Having need" (present active predicate participle of \ech\, agreeing with \adelphon\). See the vivid picture of a like case in strkjv@James:2:15f|. {Shutteth up} (\kleisi\). First aorist (effective) active subjunctive of \klei\, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, \splagchna\, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in strkjv@Phillipians:2:11; strkjv@Colossians:3:12|). Only here in John. {How} (\ps\). Rhetorical question like that in strkjv@James:2:16| (what is the use?). It is practical, not speculative, that counts in the hour of need.
rwp@1John:3:20 @{Whereinsoever our heart condemn us} (\hoti ean kataginski hmn h kardia\). A construction like \hoti an\, whatever, in strkjv@John:2:5; strkjv@14:13|. \Kataginsk\ occurs only three times in the N.T., here, verse 21; strkjv@Galatians:2:11|. It means to know something against one, to condemn. {Because God is greater than our heart} (\hoti meizn estin ts kardias hmn\). Ablative \kardias\ after the comparative \meizn\. {And knoweth all things} (\kai ginskei panta\). Just so Peter replied to Jesus in spite of his denials (John:21:17|). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).
rwp@1John:3:22 @{Whatsoever we ask} (\ho ean aitmen\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean kataginski\ in verse 20|. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in strkjv@Mark:11:24; strkjv@Luke:11:9; strkjv@John:14:12f.; strkjv@16:23| and his example (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). The answer may not always be in the form that we expect, but it will be better. {We receive of him} (\lambanomen ap' autou\). See strkjv@1:5| for \ap' autou\ (from him). {Because} (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\troumen\, for which see strkjv@2:3|) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk\, to please, with dative in strkjv@John:8:29| with same phrase; strkjv@Acts:12:3| and infinitive in strkjv@Acts:6:2|, only other N.T. examples) "in his sight" (\enpion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in strkjv@Hebrews:13:21|.
rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phobi\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrsia\ (boldness). {Perfect love} (\h teleia agap\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball ex\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Timria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou teteleitai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."
rwp@1John:5:4 @{For} (\hoti\). The reason why God's commandments are not heavy is the power that comes with the new birth from God. {Whatsoever is begotten of God} (\pn to gegennmenon ek tou theou\). Neuter singular perfect passive participle of \genna\ rather than the masculine singular (verse 1|) to express sharply the universality of the principle (Rothe) as in strkjv@John:3:6,8; strkjv@6:37,39|. {Overcometh the world} (\niki ton kosmon\). Present active indicative of \nika\, a continuous victory because a continuous struggle, "keeps on conquering the world" ("the sum of all the forces antagonistic to the spiritual life," D. Smith). {This is the victory} (\haut estin h nik\). For this form of expression see strkjv@1:5; strkjv@John:1:19|. \Nik\ (victory, cf. \nika\), old word, here alone in N.T., but the later form \nikos\ in strkjv@Matthew:12:20; strkjv@1Corinthians:15:54f.,57|. {That overcometh} (\h niksasa\). First aorist active articular participle of \nika\. The English cannot reproduce the play on the word here. The aorist tense singles out an individual experience when one believed or when one met temptation with victory. Jesus won the victory over the world (John:16:33|) and God in us (1John:4:4|) gives us the victory. {Even our faith} (\h pistis hmn\). The only instance of \pistis\ in the Johannine Epistles (not in John's Gospel, though in the Apocalypse). It is our faith in Jesus Christ as shown by our confession (verse 1|) and by our life (verse 2|).
rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elthn\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\ti\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.
rwp@1John:5:15 @{And if we know} (\kai ean oidamen\). Condition of first class with \ean\ (usually \ei\) and the perfect active indicative, assumed as true. See strkjv@1Thessalonians:3:8; strkjv@Acts:8:31| for the indicative with \ean\ as in the papyri. "An amplification of the second limitation" (D. Smith). {Whatsoever we ask} (\ho ean aitmetha\). Indefinite relative clause with modal \ean\ (=\an\) and the present middle (as for ourselves) subjunctive of \aite\. This clause, like \hmn\, is also the object of \akouei\. {We know that we have} (\oidamen hoti echomen\). Repetition of \oidamen\, the confidence of possession by anticipation. {The petitions} (\ta aitmata\). Old word, from \aite\, requests, here only in John, elsewhere in N.T. strkjv@Luke:23:24; strkjv@Phillipians:4:6|. We have the answer already as in strkjv@Mark:11:24|. {We have asked} (\itkamen\). Perfect active indicative of \aite\, the asking abiding.
rwp@1John:5:18 @{We know} (\oidamen\). As in strkjv@3:2,14; strkjv@5:15,19,20|. He has "ye know" in strkjv@2:20; strkjv@3:5,15|. {Sinneth not} (\ouch hamartanei\). Lineal present active indicative, "does not keep on sinning," as he has already shown in strkjv@3:4-10|. {He that was begotten of God} (\ho genntheis ek tou theou\). First aorist passive articular participle referring to Christ, if the reading of A B is correct (\trei auton\, not \trei heauton\). It is Christ who keeps the one begotten of God (\gegennmenos ek tou theou\ as in strkjv@3:9| and so different from \ho genntheis\ here). It is a difficult phrase, but this is probably the idea. Jesus (John:18:37|) uses \gegennmai\ of himself and uses also \tre\ of keeping the disciples (John:17:12,15; strkjv@Revelation:3:10|). {The evil one} (\ho ponros\). Masculine and personal as in strkjv@2:13|, not neuter, and probably Satan as in strkjv@Matthew:6:13|, not just any evil man. {Touchest him not} (\ouch haptetai autou\). Present middle indicative of \hapt\, elsewhere in John only strkjv@John:20:17|. It means to lay hold of or to grasp rather than a mere superficial touch (\thiggan\, both in strkjv@Colossians:2:21|). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John:6:38f.|).
rwp@1John:5:20 @{Is come} (\hkei\). Present active indicative, but the root has a perfect sense, "has come." See \exlthon kai hk\ in strkjv@John:8:42|. {An understanding} (\dianoian\). Here alone in John's writings, but in Paul (Ephesians:4:18|) and Peter (1Peter:1:13|). John does not use \gnsis\ (knowledge) and \nous\ (mind) only in strkjv@Revelation:13:18; strkjv@17:9|. {That we know} (\hina ginskomen\). Result clause with \hina\ and the present active indicative, as is common with \hina\ and the future indicative (John:7:3|). It is possible that here \o\ was pronounced \\ as a subjunctive, but many old MSS. have \hina ginskousin\ (plainly indicative) in strkjv@John:17:3|, and in many other places in the N.T. the present indicative with \hina\ occurs as a variant reading as in strkjv@John:5:20|. {Him that is true} (\ton althinon\). That is, God. Cf. strkjv@1:8|. {In him that is true} (\en ti althini\). In God in contrast with the world "in the evil one" (verse 19|). See strkjv@John:17:3|. {Even in his Son Jesus Christ} (\en ti huii autou Isou Christi\). The \autou\ refers clearly to \en ti althini\ (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are "in the True One" by being "in his Son Jesus Christ." {This} (\houtos\). Grammatically \houtos\ may refer to Jesus Christ or to "the True One." It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John:5:26|) and he gives it to us through Christ.
rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cphs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Simn\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Isou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Isou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Isou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \kltoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidmois\). Late double compound adjective (\para, epidmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diaspors\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.
rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\prognsin\). Late substantive (Plutarch, Lucian, papyri) from \proginsk\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasmi pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakon\). Obedience (from \hupakou\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Isou Christou\). Late substantive from \rantiz\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \prognsis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plthunthei\). First aorist passive optative (volitive) of \plthun\, old verb (from \plthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirn\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).
rwp@1Peter:1:3 @{Blessed be} (\eulogtos\). No copula in the Greek (\est\, let be, or \estin\, is, or \ei\, may be). The verbal adjective (from \euloge\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patr tou kuriou hmn Isou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennsas hms\). First aorist active articular (\ho\, who) participle of \anagenna\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennsis\ for \palingenesia\ (Titus:3:5|). If \anthen\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida zsan\). Peter is fond of the word "living" (present active participle of \za\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastases\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.
rwp@1Peter:1:4 @{Unto an inheritance} (\eis klronomian\). Old word (from \klronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetrmenn\). Perfect passive participle of \tre\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.
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:1:8 @{Whom} (\hon\). Relative referring to Christ just before and accusative case, object of both \idontes\ and \agapate\ (ye love). {Not having seen} (\ouk idontes\). Second aorist active participle of \hora\, to see, with \ouk\ rather than \m\ because it negatives an actual experience in contrast with \m horntes\ (though not seeing, hypothetical case). On whom (\eis hon\) with \pisteuontes\ common construction for "believing on" (\pisteu eis\). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in strkjv@John:20:29| ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. {Ye rejoice greatly} (\agallite\). Same form as in verse 6|, only active here instead of middle. {With joy} (\chari\). Instrumental case (manner). {Unspeakable} (\aneklalti\). Late and rare double compound verbal (alpha privative and \eklale\), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (\anekdigtos\) gift (2Corinthians:9:15|, here alone in N.T.). {Full of glory} (\dedoxasmeni\). Perfect passive participle of \doxaz\, to glorify, "glorified joy," like the glorified face of Moses (Exodus:34:29ff.; strkjv@2Corinthians:3:10|.
rwp@1Peter:1:10 @{Concerning which salvation} (\peri hs strias\). Another relative clause (taking up \stria\ from verse 9| and incorporating it) in this long sentence (verses 3-12|, inclusive, all connected by relatives). Peter lingers over the word \stria\ (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace. {Sought} (\exeztsan\). First aorist active indicative of \ekzte\, to seek out (Acts:15:17|), late and rare compound, only in LXX and N.T. save once in Aristides. {Searched diligently} (\exraunsan\). First aorist active indicative of \exerauna\, old and common compound (\exereuna\), to search out diligently, here only in N.T. Both of these words occur together in I Macc. strkjv@9:26. {Of the grace that should come unto you} (\peri ts eis humas charitos\). "Concerning the for you grace" (meant for you).
rwp@1Peter:1:13 @{Wherefore} (\dio\). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 3-12|). {Girding up} (\anazsamenoi\). First aorist middle participle of \anaznnumi\, late and rare verb (Judges:18:16; strkjv@Proverbs:29:35; strkjv@31:17|), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey. {The loins} (\tas osphuas\). Old word for the part of the body where the girdle (\zn\) was worn. Metaphor here as in strkjv@Luke:12:35; strkjv@Ephesians:6:14|. {Mind} (\dianoias\). Old word for the faculty of understanding, of seeing through a thing (\dia, noe\) as in strkjv@Matthew:22:37|. {Be sober} (\nphontes\). "Being sober" (present active participle of \nph\, old verb, but in N.T. always as metaphor (1Thessalonians:5:6,8|, etc., and so in strkjv@4:7|). {Perfectly} (\teleis\). Adverb, old word (here alone in N.T.), from adjective \teleios\ (perfect), connected with \elpisate\ (set your hope, first aorist active imperative of \elpiz\) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, \nphontes\ ("being perfectly sober," not "hope perfectly"). {That is to be brought} (\tn pheromenn\). Present passive articular participle of \pher\, picturing the process, "that is being brought." For "revelation" (\apokalupsei\) see end of verse 7|.
rwp@1Peter:1:14 @{As children of obedience} (\hs tekna hupakos\). A common Hebraism (descriptive genitive frequent in LXX and N.T., like \huioi ts apeitheias\, children of disobedience, in strkjv@Ephesians:2:2|) suggested by \hupakon\ in verse 2|, "children marked by obedience." {Not fashioning yourselves} (\m sunschmatizomenoi\). Usual negative \m\ with the participle (present direct middle of \sunschmatiz\, a rare (Aristotle, Plutarch) compound (\sun, schmatiz\, from \schma\ from \ech\), in N.T. only here and strkjv@Romans:12:2| (the outward pattern in contrast with the inward change \metamorpho\). See strkjv@Phillipians:2:6f.| for contrast between \schma\ (pattern) and \morph\ (form). {According to your former lusts} (\tais proteron epithumiais\). Associative instrumental case after \sunschmatizomenoi\ and the bad sense of \epithumia\ as in strkjv@4:2; strkjv@2Peter:1:4; strkjv@James:1:14f|. {In the time of your ignorance} (\en ti agnoii humn\). "In your ignorance," but in attributive position before "lusts." \Agnoia\ (from \agnoe\, to be ignorant) is old word, in N.T. only here, strkjv@Acts:3:17; strkjv@17:30; strkjv@Ephesians:4:18|.
rwp@1Peter:1:17 @{If ye call} (\ei epikaleisthe\). Condition of first class and present middle indicative of \epikale\, to call a name on, to name (Acts:10:18|). {As Father} (\patera\). Predicate accusative in apposition with \ton--krinonta\. {Without respect of persons} (\aprospolmpts\). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and \prospolmpts\ (Acts:10:34|. See strkjv@James:2:9| for \prospolmpte\ and strkjv@1:1| for \prospolmpsia\) from \prospon lamban\ (in imitation of the Hebrew). {According to each man's work} (\kata to hekastou ergon\). "According to the deed of each one" God judges (\krinonta\) just as Christ judges also (2Corinthians:5:10|). {Pass} (\anastraphte\). Second aorist passive imperative of \anastreph\, metaphorical sense as in strkjv@2Corinthians:1:12; strkjv@2Peter:2:18|. {The time} (\ton chronon\). Accusative case of extent of time. {Of your sojourning} (\ts paroikias humn\). A late word, found in LXX (Psalms:119:5|) and in N.T. only here and strkjv@Acts:13:17| and in ecclesiastical writers (one late Christian inscription). It comes from \paroike\, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers (\paroikos\ strkjv@Acts:7:6|) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish"). Peter here recurs to strkjv@1:1| ("sojourners of the Dispersion"). {In fear} (\en phobi\). Emphatic position at beginning of the clause with \anastraphte\ at the end.
rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutrthte\). First aorist passive indicative of \lutro\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Argurii chrusii\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek ts mataias humn anastrophs\). "Out of" (\ek\), and so away from, the pre-Christian \anastroph\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoitou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, didmi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).
rwp@1Peter:2:1 @{Putting away therefore} (\apothemenoi oun\). Second aorist middle participle of \apotithmi\, old and common verb, in metaphorical sense either to cleanse defilements (3:21; strkjv@James:1:21|) or to put off clothing (Romans:13:12; strkjv@Colossians:3:5ff.; strkjv@Ephesians:4:22|). Either sense suits here. Therefore (\oun\) because of the new birth (1:23|) and the new life demanded. {Wickedness} (\kakian\). This old word, from \kakos\ (evil), in the ancients meant vice of any kind and note \psan\ (all) here. {Guile} (\dolon\). Old word (from \del\, to catch with bait), deceit. {Hypocrisies} (\hupokriseis\). Singular (\hupokrisin\) in the best MSS. See strkjv@1:22| (\anupokriton\) and strkjv@Mark:7:6f.| for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew:15:16ff.|). {Envies} (\phthonous\). Genuine here, not \phonous\ (murders), as B has it. For the word see strkjv@Matthew:27:18|. {Evil speakings} (\katalalias\). Late word (from \katalalos\, defamer, strkjv@Romans:1:30|), in N.T. only here and strkjv@2Corinthians:12:20|. "Backbitings." For verb see strkjv@2:12|.
rwp@1Peter:2:2 @{As newborn babes} (\hs artigennta breph\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \npioi\. \Artigennta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna\, with evident allusion to \anagegennmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothsate\). First aorist (constative) active imperative of \epipothe\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \tn logikn probatn tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en auti auxthte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\brma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\strian\) here is final salvation.
rwp@1Peter:2:5 @{Ye also as living stones} (\kai autoi hs lithoi zntes\). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also." {Are built up a spiritual house} (\oikodomeisthe oikos pneumatikos\). Present passive indicative second person plural of \oikodome\, the very verb used by Jesus to Peter in strkjv@Matthew:16:18| (\oikodoms\) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Corinthians:3:16|) and for the kingdom of God in general (Ephesians:2:22|), as does the author of Hebrews (Hebrews:3:6|). This "spiritual house" includes believers in the five Roman provinces of strkjv@1:1| and shows clearly how Peter understood the metaphor of Christ in strkjv@Matthew:16:18| to be not a local church, but the church general (the kingdom of Christ). {To be a holy priesthood} (\eis hierateuma hagion\). Late word (from \hierateu\, to serve as priest, strkjv@Luke:1:8| alone in N.T.), in LXX (Exodus:19:6|), in N.T. only here and verse 9|, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev strkjv@1:6| (\hiereis\, priests) that all believers are priests (Hebrews:4:16|) and can approach God directly. {To offer up} (\anenegkai\). First aorist active infinitive (of purpose here) of \anapher\, the usual word for offering sacrifices (Hebrews:7:27|). Only these are "spiritual" (\pneumatikas\) as pictured also in strkjv@Hebrews:13:15f|. {Acceptable} (\euprosdektous\). Late (Plutarch) double compound verbal adjective (\eu, pros, dechomai\) as in strkjv@2Corinthians:6:2|.
rwp@1Peter:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrogniaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \gniaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' auti\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou m kataischunthi\). Strong negatives \ou m\ with first aorist passive subjunctive of \kataischun\, old verb, to put to shame (Romans:5:5|).
rwp@1Peter:2:7 @{The preciousness} (\h tim\). Or "the honour." Explanation of \entimon\ and \ou m kataischunthi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste\, opposite of \pisteu\ (Luke:24:11|). {Was made the head of the corner} (\egenth eis kephaln gnias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephaln gnias=akrogniaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.
rwp@1Peter:2:11 @{As sojourners and pilgrims} (\hs paroikous kai parepidmous\). This combination from the LXX (Genesis:33:4; strkjv@Psalms:39:13|). See strkjv@1:1| for \parepidmos\ and strkjv@1:17| for \paroikia\ and strkjv@Ephesians:2:19| for \paroikos\ (only there and here in N.T., Christians whose fatherland is heaven). {To abstain from} (\apechesthai\). Present middle (direct) infinitive of \apech\, old verb, to hold back from (1Thessalonians:4:3|). In indirect command (to keep on abstaining from) after \parakal\ (I beseech). With the ablative case \tn sarkikn epithumin\, the grosser sins of the flesh (for \sarkikos\ see strkjv@1Corinthians:3:3|) like the list in strkjv@4:3|. {Which} (\haitines\). "Which very ones." Like Latin _quippe qui_. {War against the soul} (\strateuontai kata ts psuchs\). Present middle indicative of \strateu\, to carry on a campaign (James:4:1|). See this struggle between the flesh and the spirit vividly pictured by Paul in strkjv@Galatians:5:16-24|.
rwp@1Peter:2:12 @{Seemly} (\kaln\). Predicate adjective with \anastrophn\, for which see strkjv@1:15,18|. The Gentiles are on the watch for slips in moral conduct by the Christians. {That} (\hina\). Final conjunction with \doxassin\ (they may glorify, first aorist active subjunctive of \doxaz\, the purpose of the Christians about the Gentiles. {Wherein} (\en hi\). "In what thing." {As evil-doers} (\hs kakopoin\). As they did and do, old word (from \kakon\ and \poie\, strkjv@John:18:30|), in N.T. only here and verse 14| in correct text. Heathen talk against us (\katalalousin\) gleefully. {By your good works} (\ek tn kaln ergn\). "Out of (as a result of) your good (beautiful) deeds." {Which they behold} (\epopteuontes\). Present active participle of \epopteu\, old verb (from, \epopts\, overseer, spectator, strkjv@2Peter:1:16|), to be an overseer, to view carefully, in N.T. only here and strkjv@3:2|. {In the day of visitation} (\en hmeri episkops\). From strkjv@Isaiah:10:33|. Cf. its use in strkjv@Luke:19:44|, which see for the word \episkop\ (from \episkope\, to inspect (Hebrews:12:15|). Clear echo here of strkjv@Matthew:5:16|.
rwp@1Peter:2:14 @{Unto governors} (\hgemosin\). Dative again of \hgemn\, a leader (from \hgeomai\, to lead), old and common word (Matthew:10:18|). {As sent by him} (\hs di' autou pempomenois\). Present passive participle of \pemp\. \Di' autou\ is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John:18:11|). {For vengeance on evil-doers} (\eis ekdiksin kakopoin\). Objective genitive with \ekdiksin\, for which see strkjv@Luke:18:7f|. {For praise to them that do well} (\epainon agathopoin\). Objective genitive again, \agathopoios\, a late word (Plutarch, Sirach) from \agathon\ and \poie\ here only in N.T. Found in a magical papyrus.
rwp@1Peter:2:15 @{By well-doing} (\agathopoiountas\). Present active participle of \agathopoie\, only in LXX and N.T. (Mark:3:4|). In accusative case agreeing with \humas\ understood, accusative of general reference with \phimoin\, present active infinitive (epexegetic infinitive after \to thelma tou theou\, the will of God), late and rare verb (from \phimos\ muzzle), as in strkjv@Matthew:22:12|. {The ignorance of foolish men} (\tn tn aphronn anthrpn agnsian\). \Agnsia\ is late and rare word (in the papyri) from alpha privative and \gnsis\ (knowledge), in N.T. only here and strkjv@1Corinthians:15:24| (disgraceful ignorance in both instances). Note alliteration.
rwp@1Peter:2:16 @{As free} (\hs eleutheroi\). Note nominative again connected with \hupotagte\ in verse 13|, not with \phimoin\ in verse 14| (a parenthesis in fact). For this ethical sense of \eleutheros\ see strkjv@Galatians:4:26|. {And not using your freedom} (\kai m echontes tn eleutherian\). "And not holding your liberty" (present active participle of \ech\, with usual negative \m\ with participle. {For a cloke of wickedness} (\hs epikalumma ts kakias\). \Epikalumma\ (from \epikalupt\ strkjv@Romans:4:7|) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens. {But as bondservants of God} (\all' hs theou douloi\). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. strkjv@Romans:6:22| "enslaved to God."
rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oikets\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oikets\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despots\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieiks\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.
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@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle\ (\kale\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para thei\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."
rwp@1Peter:2:21 @{For hereunto were ye called} (\eis touto gar eklthte\). First aorist indicative of \kale\, to call. They were called to suffer without flinching (Hort), if need be. {Because} (\hoti\). The fact that Christ suffered (\epathen\) lifts their suffering to a new plane. {Leaving you an example} (\humin hupolimpann hupogrammon\). Present active participle of the late Ionic verb \hupolimpan\ (in the papyri) for the common \hupoleip\, to leave behind (under), here only in N.T. \Hupogrammos\ is also a late and rare word (from \hupograph\, to write under), a writing-copy for one to imitate, in II Macc. strkjv@2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of \hupograph\ and \hupograph\ in the sense of copying a letter. {That ye should follow his steps} (\hina epakolouthste tois ichnesin autou\). Purpose clause with \hina\ and first aorist active subjunctive of \epakolouthe\, old verb, to follow closely upon, with the associative-instrumental (1Timothy:5:10,24|) or the locative here. \Ichnos\ is old word (from \hik\, to go), tracks, footprints, in N.T. only here, strkjv@2Corinthians:12:18; strkjv@Romans:4:12|. Peter does not mean that Christ suffered only as an example (1:18|), but he did leave us his example for our copying (1John:2:6|).
rwp@1Peter:2:23 @{When he was reviled} (\loidoroumenos\). Present passive participle of \loidore\, old verb (from \loidoros\, reviler, strkjv@1Corinthians:5:11|) as in strkjv@John:9:28|. {Reviled not again} (\ouk anteloidorei\). Imperfect active (for repeated incidents) of \antiloidore\, late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan's _Vocabulary_), here only in N.T. Idiomatic use of \anti\ (in turn, return, back). {Threatened not} (\ouk peilei\). Imperfect again (repeated acts) of \apeile\, old compound (from \apeil\, threat, strkjv@Acts:9:1|), in N.T. only here and strkjv@Acts:4:17|. {But committed himself} (\paredidou de\). Imperfect active again (kept on committing himself) of \paradidmi\, to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply \heauton\), for Jesus uses this very idea in strkjv@Luke:23:46| as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (\ti krinonti dikais\, dative of present active articular participle of \krin\).
rwp@1Peter:3:3 @{Whose adorning} (\hn kosmos\). Genitive plural of the relative referring to \gunaikn\ (wives). \Kosmos\ has here its old meaning of ornament (cf. our cosmetics), not the common one of world (John:17:5|) considered as an orderly whole. _Mundus_ in Latin is used in this double sense (ornament, world). {Let it be} (\est\). Imperative third singular of \eimi\. Not the outward adorning of plaiting the hair (\ouch ho exthen emploks trichn\). The use of \ouch\ here rather than \m\ (usual negative with the imperative) because of the sharp contrast in verse 4| (\all'\). The old adverb \exthen\ (from without) is in the attributive position like an adjective. \Emplok\ is a late word (from \emplek\, to inweave, strkjv@2Timothy:2:4; strkjv@2Peter:2:20|) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T. {Of wearing} (\peritheses\). Late and rare word (Galen, Arrian) from \peritithmi\ (Matthew:27:28|), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle. {Or of putting on} (\enduses\). Old word from \endu\ (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. strkjv@1Timothy:2:9-13; strkjv@Isaiah:3:16ff|.
rwp@1Peter:3:4 @{But the hidden man of the heart} (\all' ho kruptos ts kardias anthrpos\). Here \anthrpos\ is in contrast with \kosmos\ just before. See Paul's use of \anthrpos\ for the outer and old, the inner and new man (2Corinthians:4:16; strkjv@Romans:7:22; strkjv@Colossians:3:9; strkjv@Ephesians:3:16; strkjv@4:22,24|). See also the Jew \en krupti\ (Romans:2:29|) and what Jesus said about God seeing "in secret" (Matthew:6:4,6|). {In the incorruptible apparel of a meek and quiet spirit} (\en ti aphtharti tou hsuchiou kai praes pneumatos\). No word in the Greek for "apparel" (\kosmi\). For \aphthartos\ see strkjv@1:4,23|. For \praus\ see strkjv@Matthew:5:5; strkjv@11:29|. \Pneuma\ (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In strkjv@3:18,19; strkjv@4:6| it means the whole inner man as opposed to \sarx\ or \sma\, very much as \psuch\ is used as opposed to \sma\. {Which} (\ho\). Spirit just mentioned. {Of great price} (\poluteles\). Old word (from \polu\ and \telos\, cost), in N.T. only here, strkjv@Mark:14:3; strkjv@1Timothy:2:9|.
rwp@1Peter:3:6 @{As Sarah} (\hs Sarra\). {Obeyed Abraham} (\hupkouen ti Abraam\). Imperfect active of \hupakou\, "used to obey" (with dative). {Calling him lord} (\kurion auton kalousa\). Present active participle of \kale\. See Gen strkjv@18:12|. {Whose children ye now are} (\hs egenthte tekna\). First aorist passive indicative of \ginomai\, "whose children ye became." {If ye do well} (\agathopoiousai\). Present active feminine plural participle of \agathopoie\ (2:15|), "doing good." {And are not put in fear by any terror} (\kai m phoboumenai mdemian ptosin\). Free quotation from strkjv@Proverbs:3:25|, "and not fearing any terror" (cognate accusative of \ptosis\, after \phoboumenai\, present middle participle, late and rare word from \ptoe\, to terrify, as in strkjv@Luke:21:9|, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.
rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homois\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gnsin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\hs asthenesteri skeuei ti gunaikeii aponemontes timn\). Present active participle of \aponem\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikeii\ here is an adjective (female, feminine) from \gun\ (woman, wife). She is termed "the weaker" (\ti asthenesteri\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklronomoi charitos zs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to m egkoptesthai tas proseuchas humn\). Purpose clause with \eis to\ and the present passive infinitive (with negative \m\) of \egkopt\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.
rwp@1Peter:3:8 @{Finally} (\to telos\). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (\este\ imperative, be) here. {Likeminded} (\homophrones\). Old compound (\homos, phrn\), here only in N.T. {Compassionate} (\sumpatheis\). Old adjective (\sun, pasch\), in N.T. only here and strkjv@Romans:12:15|. Our "sympathetic" in original sense. {Loving as brethren} (\philadelphoi\). Old compound (\philos, adelphos\), here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha, in N.T. only here and strkjv@Ephesians:4:32|. {Humble minded} (\tapeinophrones\). Late compound (\tapeinos, phrn\), in Plutarch, strkjv@Proverbs:29:23|, here only in N.T.
rwp@1Peter:3:11 @{Let him turn away} (\ekklinat\). First aorist active imperative third person singular of \ekklin\, where the LXX has \ekklinon\ (second person singular). Old verb, in N.T. only here, strkjv@Romans:3:12; strkjv@16:17|. Peter adapted the passage all through to his own construction and use. Songs:as to \poisat\ (let him do) for \poison\ (do thou), \ztsat\ (let him seek) for \ztson\ (do thou seek), \dixat\ (let him pursue) for \dixon\ (do thou pursue), all first aorist active imperatives (of \poie, zte, dik\). See strkjv@Hebrews:12:14| for "pursuing peace." If men only did!
rwp@1Peter:3:19 @{In which also} (\en hi kai\). That is, in spirit (relative referring to \pneumati\). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either \Ne kai\ (Noah also), or \Ench kai\ (Enoch also), or \en hi kai Ench\ (in which Enoch also) which an early scribe misunderstood or omitted \Ench kai\ in copying (\homoioteleuton\). It is allowed in Stier and Theile's _Polyglott_. It is advocated by J. Cramer in 1891, by J. Rendel Harris in _The Expositor_ (1901), and _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's _Descensus ad Inferos_ in strkjv@Acts:2:27| (with which he compares strkjv@Matthew:27:52f.; strkjv@Luke:23:34; strkjv@Ephesians:4:9|). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? Songs:the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it? {He went and preached} (\poreutheis ekruxen\). First aorist passive (deponent) participle of \poreuomai\ and first aorist active indicative of \kruss\, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18|) whether done before his death or afterwards. It is interesting to observe that, just as the relative \en hi\ here tells something suggested by the word \pneumati\ (in spirit) just before, so in verse 21| the relative \ho\ (which) tells another illustration of the words \di' hudatos\ (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit? {Unto the spirits in prison} (\tois en phulaki pneumasin\). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of \en phulaki\ can be illustrated by strkjv@2Peter:2:4; strkjv@Jude:1:6; strkjv@Revelation:20:7| (the final abode of the lost). See strkjv@Hebrews:12:23| for the use of \pneumata\ for disembodied spirits.
rwp@1Peter:3:21 @{Which also} (\ho kai\). Water just mentioned. {After a true likeness} (\antitupon\). Water in baptism now as an anti-type of Noah's deliverance by water. For \baptisma\ see on ¯Matthew:3:7|. For \antitupon\ see on ¯Hebrews:9:24| (only other N.T. example) where the word is used of the earthly tabernacle corresponding (\antitupa\) to the heavenly, which is the pattern (\tupon\ strkjv@Hebrews:8:5|) for the earthly. Songs:here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful. {Doth now save you} (\humas nun szei\). Simplex verb (\sz\, not the compound \diasz\). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in strkjv@Romans:6:2-6|), not actual as Peter hastens to explain. {Not the putting away of the filth of the flesh} (\ou sarkos apothesis rupou\). \Apothesis\ is old word from \apotithmi\ (2:1|), in N.T. only here and strkjv@2Peter:1:14|. \Rupou\ (genitive of \rupos\) is old word (cf. \ruparos\, filthy, in strkjv@James:2:2; strkjv@Revelation:22:11|), here only in N.T. (cf. strkjv@Isaiah:3:3; strkjv@4:4|). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews:9:13f.|). Peter here expressly denies baptismal remission of sin. {But the interrogation of a good conscience toward God} (\alla suneidses agaths epertma eis theon\). Old word from \eperta\ (to question as in strkjv@Mark:9:32; strkjv@Matthew:16:1|), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether \eis theon\ (toward God) be taken with \epertma\ or \suneidses\. {Through the resurrection of Jesus Christ} (\di' anastases Isou Christou\). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans:6:2-6|). See strkjv@1:3| for regeneration made possible by the resurrection of Jesus.
rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tn autn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.
rwp@1Peter:4:2 @{That ye no longer should live} (\eis to mketi bisai\). Purpose clause with \eis to\ (negative \m\) and the first aorist (for the Attic second aorist \binai\) active infinitive of \bio\, old verb, to spend a life (from \bios\, course of life, strkjv@Luke:8:14|), here only in N.T. {The rest of your time in the flesh} (\ton epiloipon en sarki chronon\). Accusative of time (\chronon\, period of time). \Epiloipon\ is old adjective (\epi, loipos\, remaining in addition), here only in N.T. But \eis to\ here can be result (so that) as in strkjv@Romans:1:20; strkjv@4:18|.
rwp@1Peter:4:3 @{Past} (\parelluths\). Perfect active participle of the compound verb \parerchomai\, old verb, to go by (beside) as in strkjv@Matthew:14:15| with \hra\ (hour). {May suffice} (\arketos\). No copula in the Greek, probably \estin\ (is) rather than \dunatai\ (can). Late and rare verbal adjective from \arke\, to suffice, in the papyri several times, in N.T. only here and strkjv@Matthew:6:34; strkjv@10:25|, apparently referring to Christ's words in strkjv@Matthew:6:34| (possibly an axiom or proverb). {To have wrought} (\kateirgasthai\). Perfect middle infinitive of \katergazomai\, common compound (\kata, ergon\ work) as in strkjv@1Corinthians:5:3|. {The desire} (\to boulma\). Correct text, not \thelma\. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans:2:21-24; strkjv@3:9-18; strkjv@Ephesians:2:1-3|) as today some Christians copy the ways of the world. {And to have walked} (\peporeumenous\). Perfect middle participle of \poreuomai\ in the accusative plural of general reference with the infinitive \kateirgasthai\. Literally, "having walked or gone." {In lasciviousness} (\en aselgeiais\). All these sins are in the locative case with \en\. "In unbridled lustful excesses" (2Peter:2:7; strkjv@2Corinthians:12:21|). {Lusts} (\epithumiais\). Cf. strkjv@2:11; strkjv@4:2|. {Winebibbings} (\oinophlugiais\). Old compound (\oinos\, wine, \phlu\, to bubble up), for drunkenness, here only in N.T. (also in strkjv@Deuteronomy:21:20|). {Revellings} (\komois\). Old word (from \keimai\, to lie down), rioting drinking parties, in N.T. here and strkjv@Galatians:5:21; strkjv@Romans:13:13|. {Carousings} (\potois\). Old word for drinking carousal (from \pin\, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance). {Abominable idolatries} (\athemitois eidlolatriais\). To the Christian all "idolatry," (\eidlon, latreia\), worship of idols, is "abominable," not allowed (alpha privative and \themitos\, \themistos\ the old form, verbal of \themiz\, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of \athemitos\ is by Peter also (Acts:10:28|) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, _Bible Studies_, p. 274).
rwp@1Peter:4:8 @{Above all things} (\pro pantn\). See this phrase in strkjv@James:5:12|. {Being fervent} (\ekten echontes\). Present active participle of \echontes\ and predicate accusative of adjective \ektens\ (from \ektein\, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves." {For love covereth a multitude of sins} (\hoti agap kaluptei plthos hamartin\). See strkjv@James:5:20| for meaning, sins of the one loved, not of the one loving.
rwp@1Peter:4:9 @{Using hospitality} (\philoxenoi\). "Friendly to strangers," old word (from \philos, xenos\), in N.T. only here and strkjv@1Timothy:3:2; strkjv@Titus:1:8|. No verb here in the Greek. {Without murmuring} (\aneu goggusmou\). Like \chris goggusmn\ in strkjv@Phillipians:2:14|. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew:25:35|). Inns were rare and very poor. Hospitality made mission work possible (3John:1:5|).
rwp@1Peter:4:11 @{If any man speaketh} (\ei tis lalei\). Condition of first class, assumed as a fact. {Speaking as it were oracles of God} (\hs logia theou\). No predicate in this conclusion of the condition. For \logia theou\ see strkjv@Acts:7:38| (Mosaic law); strkjv@Romans:3:2| (the Old Testament); strkjv@Hebrews:5:12| (the substance of Christian teaching), here of the utterances of God through Christian teachers. \Logion\ (old word) is a diminutive of \logos\ (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied. {If any one ministereth} (\ei tis diakonei\). First-class condition again. See strkjv@Acts:6:2-4| for the twofold division of service involved here. {Which God supplieth} (\hs chorgei ho theos\). Ablative case (\hs\) of the relative attracted from the accusative \hn\, object of \chorgei\ (present active indicative of \chorge\, old verb, to supply from \chorgos\, chorus leader, in N.T. only here and strkjv@2Corinthians:9:10|). Peter has the compound \epichorge\ in strkjv@2Peter:1:5,11|. God is the supplier of strength. {That God may be glorified} (\hina doxaztai ho theos\). Purpose clause with \hina\ and the present passive subjunctive of \doxaz\. See strkjv@John:15:8|. {Whose is} (\hi estin\). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in strkjv@Romans:16:27; strkjv@Jude:1:25| the doxology is to God through Christ. For other doxologies see strkjv@1Peter:5:11; strkjv@2Peter:3:18; strkjv@Galatians:1:5; strkjv@Romans:9:5; strkjv@11:36; strkjv@Phillipians:4:20; strkjv@Ephesians:3:21; strkjv@1Timothy:1:17; strkjv@6:16; strkjv@2Timothy:4:18; strkjv@Hebrews:13:21; strkjv@Revelation:1:6; strkjv@5:13; strkjv@7:12|. The others addressed to Christ are strkjv@2Peter:3:18; strkjv@2Timothy:4:18; strkjv@Revelation:1:6|.
rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to ts doxs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.
rwp@1Peter:4:15 @{Let no one of you suffer} (\m tis humn paschet\). Prohibition with \m\ and present active imperative (habit prohibited). {As} (\hs\). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase (\kakopoios\, evildoer, strkjv@1Peter:2:12,14|), and one unusual term \allotriepiscopos\ (a meddler in other men's matters). Note \ hs\ (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from \allotrios\ (belonging to another, strkjv@2Corinthians:10:15|) and \episkopos\, overseer, inspector, strkjv@1Peter:2:25|). The idea is apparently one who spies out the affairs of other men. Deissmann (_Bible Studies_, p. 224) gives a second-century papyrus with \allotrin epithumts\ a _speculator alienorum_. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (_Church in the Roman Empire_, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in strkjv@1Thessalonians:4:11; strkjv@2Thessalonians:3:11| and women as gossipers in strkjv@1Thessalonians:5:13|. It is interesting to note also that \episkopos\ here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.
rwp@1Peter:4:16 @{But if as a Christian} (\ei de hs Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Nazraioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrstianoi\ (\i, ei\ and \\ pronounced alike). {Let him not be ashamed} (\m aischunesth\). Prohibition with \m\ and present passive imperative of \aischun\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en ti onomati touti\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."
rwp@1Peter:4:19 @{Wherefore} (\hste\). Picking up the thread of consolation again (Bigg). {Commit their souls} (\paratithesthsan tas psuchas\). Present (continuous) middle imperative third plural of \paratithmi\, old word, a banking figure, to deposit, as in strkjv@1Timothy:1:18; strkjv@2Timothy:2:2|, the word used by Jesus as he died (Luke:23:46|). {In well-doing} (\en agathopoiii\). Late and rare word, only here in N.T., from \agathopoie\ (1Peter:2:15,20|).
rwp@1Peter:5:1 @{Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word \presbuteros\ in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see strkjv@Acts:11:30; strkjv@20:17|. It is noteworthy that here Peter the Apostle (1:1|) calls himself an elder along with (\sun\) the other "elders." {A witness} (\martus\). This is what Jesus had said they must be (Acts:1:8|) and what Peter claimed to be (Acts:3:15; strkjv@10:39|). Songs:Paul was to be a \martus\ (Acts:22:15|). {Who am also a partaker} (\ho kai koinnos\). "The partner also," "the partaker also." See strkjv@Luke:5:10; strkjv@2Corinthians:1:7; strkjv@2Peter:1:4|. See same idea in strkjv@Romans:8:17|. In strkjv@Galatians:3:23; strkjv@Romans:8:18| we have almost this about the glory about to be revealed to us where \mell\ as here is used with the infinitive.
rwp@1Peter:5:2 @{Tend} (\poimanate\). First aorist active imperative of \poimain\, old verb, from \poimn\ (shepherd) as in strkjv@Luke:17:7|. Jesus used this very word to Peter in the interview by the Sea of Galilee (John:21:16|) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts:20:28|). See strkjv@2:25| for the metaphor. {Flock} (\poimnion\). Old word, likewise from \poimn\, contraction of \poimenion\ (Luke:12:32|). {Exercising the oversight} (\episkopountes\). Present active participle of \episkope\, old word (in strkjv@Hebrews:12:15| alone in N.T.), omitted here by Aleph B. {Not by constraint} (\m anagkasts\). Negative \m\ because of the imperative. Old adverb from verbal adjective \anagkastos\, here alone in N.T. {But willingly} (\alla hekousis\). By contrast. Old adverb, in N.T. only here and strkjv@Hebrews:10:26|. {Nor yet for filthy lucre} (\mde aischrokerds\). A compound adverb not found elsewhere, but the old adjective \aischrokerds\ is in strkjv@1Timothy:3:8; strkjv@Titus:1:7|. See also strkjv@Titus:1:11| "for the sake of filthy lucre" (\aischrou kerdous charin\). Clearly the elders received stipends, else there could be no such temptation. {But of a ready mind} (\alla prothums\). Old adverb from \prothumos\ (Matthew:26:41|), here only in N.T.
rwp@1Peter:5:7 @{Casting} (\epiripsantes\). First aorist active participle of \epiript\, old verb, to throw upon, in N.T. only here and strkjv@Luke:19:35| (casting their clothes on the colt), here from strkjv@Psalms:55:22|. For \merimna\ see strkjv@Matthew:6:25,31,34|. {He careth} (\auti melei\). Impersonal verb \melei\ (present active indicative) with dative \auti\, "it is a care to him." God does care (Luke:21:18|).
rwp@1Peter:5:8 @{Be watchful} (\grgorsate\). First aorist active imperative of \grgore\, late present imperative from perfect \egrgora\ (to be awake) from \egeir\ (to arouse), as in strkjv@Matthew:24:42|. For \npsate\ see strkjv@1:13; strkjv@4:7|. {Your adversary} (\ho antidikos humn\). Old word for opponent in a lawsuit (Matthew:5:25|). {The devil} (\diabolos\). Slanderer. See on ¯Matthew:4:1|. {As a roaring lion} (\hs ruomenos len\). But Jesus is also pictured as the Lion of the tribe of Judah (Revelation:5:5|). But Satan {roars} at the saints. Present middle participle \ruomai\, old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See strkjv@Psalms:22:13|. {Whom he may devour} (\katapiein\). Second aorist active infinitive of \katapin\, to drink down. B does not have \tina\, Aleph has \tina\ (somebody), "to devour some one," while A has interrogative \tina\, "whom he may devour" (very rare idiom). But the devil's purpose is the ruin of men. He is a "peripatetic" (\peripatei\) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke:22:31|).
rwp@1Peter:5:9 @{Whom withstand} (\hi antistte\). Imperative second aorist active (intransitive) of \anthistmi\; same form in strkjv@James:4:7|, which see. Dative case of relative (\hi\). For the imperative in a subordinate clause see verse 12; strkjv@2Thessalonians:3:10; strkjv@2Timothy:4:15; strkjv@Hebrews:13:7|. Cowardice never wins against the devil (2Timothy:1:7|), but only courage. {Steadfast in your faith} (\stereoi ti pistei\). Locative case \pistei\. \Stereos\ is old adjective for solid like a foundation (2Timothy:2:19|). {The same sufferings} (\ta auta tn pathmatn\). An unusual construction with the genitive rather than the usual \ta auta pathmata\, perhaps as Hofmann suggests, "the same tax of sufferings" ("the same things in sufferings"). Probably this is correct and is like Xenophon's phrase in the _Memorabilia_ (IV. 8. 8), \ta tou grs epiteleisthai\ (to pay the tax of old age). {Are accomplished} (\epiteleisthai\). Present (and so process) middle (you are paying) or passive (is paid) infinitive of \epitele\, old verb, to accomplish (2Corinthians:7:1|). {In your brethren who are in the world} (\ti en ti kosmi humn adelphotti\). Associate-instrumental case \adelphotti\ (in N.T. only here and strkjv@2:17|, which see) after \ta auta\ (like strkjv@1Corinthians:11:5|) or dative after \epiteleisthai\. Even so \eidotes\ (second perfect active participle of \oida\) with an infinitive usually means "knowing how to" (object infinitive) as in strkjv@Luke:12:56; strkjv@Phillipians:3:18| rather than "knowing that" (indirect assertion) as taken above.
rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\ti ekklsii Thessaloniken\). The dative case in address. Note absence of the article with \Thessaloniken\ because a proper name and so definite without it. This is the common use of \ekklsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en thei patri kai kurii Jsou Christi\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \thei patri\ and \kurii Jsou Christi\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\stra Isoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirn\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair\, rejoice) from which \charizomai\ comes. {Peace} (\eirn\) is more than the Hebrew _shalm_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.
rwp@1Thessalonians:1:3 @{Remembering} (\mnmoneuontes\). Present active participle of old verb from adjective \mnmn\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipts\). Double compound adverb of the _Koin_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\humn tou ergou ts pistes\). Note article with both \ergou\ and \pistes\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Humn\ is the usual possessive genitive, {your work}, while \ts pistes\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou ts agaps\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnmoneuontes\ while \ts agaps\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agap\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agap\) God's gift and Philo uses \agap\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agap\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \ers\ (lust). {Patience of hope} (\ts hupomons ts elpidos\). Note the two articles again and the descriptive genitive \ts elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomon\ is an old word (\hupo, men\, to remain under), but it "has come like \agap\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomon\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hmn Isou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hmn\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.
rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\gapmenoi hupo [tou] theou\). Perfect passive participle of \agapa\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tn eklogn humn\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklog\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklog\ was manifested in the Christian qualities of verse 3| (Moffatt).
rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hmn\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenth eis hums\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis hums\ like the _Koin_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagii kai plrophorii polli\). Preposition \en\ repeated with \logi, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plrophorii\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plrophore\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kaths oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenthmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenthmen\, (not \metha\, we were). An epexegetical comment with {for your sake} (\di' hums\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.
rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimtai hmn kai tou kuriou\). \Mimts\ (\-ts\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei polli\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.
rwp@1Thessalonians:2:9 @{Travail} (\mochthon\). Old word for difficult labour, harder than \kopos\ (toil). In the N.T. only here, strkjv@2Thessalonians:3:8; strkjv@2Corinthians:11:27|. Note accusative case here though genitive with \mnmoneu\ in strkjv@1:3|. {Night and day} (\nuktos kai hmeras\). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. Songs:in strkjv@3:10|. {That we might not burden any of you} (\pros to m epibarsai tina humn\). Use of \pros\ with the articular infinitive to express purpose (only four times by Paul). The verb \epibare\ is late, but in the papyri and inscriptions for laying a burden (\baros\) on (\epi-\) one. In N.T. only here and strkjv@2Thessalonians:3:8; strkjv@2Corinthians:2:5|. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2Corinthians:9-12|), though he vindicated his right to remuneration. {We preached} (\ekruxamen\). {We heralded} (from \krux\, herald) to you, common verb for preach.
rwp@1Thessalonians:2:11 @{As a father with his own children} (\hs patr tekna heautou\). Change from the figure of the mother-nurse in verse 7|. There is ellipse of a principal verb with the participles \parakalountes, paramuthoumenoi, marturoumenoi\. Lightfoot suggests \enouthetoumen\ (we admonished) or \egenthmen\ (we became). The three participles give three phases of the minister's preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (\parakale\) is common in the N.T.
rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.
rwp@1Thessalonians:2:15 @{Who both killed the Lord Jesus and the prophets} (\tn kai ton Kurion apokteinantn Isoun kai tous prophtas\). First aorist active participle of \apoktein\. Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew:23:29|). Paul, as Peter (Acts:2:23|), lays the guilt of the death of Christ on the Jews. {And drove us out} (\kai hms ekdixantn\). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul's vivid description of the scene told in strkjv@Acts:17:5ff.| when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs. {Please not God} (\Thei m areskontn\). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now. {And are contrary to all men} (\kai pasin anthrpois enantin\). Dative case with the adjective \enantin\ (old and common word, face to face, opposite). It seems like a bitter word about Paul's countrymen whom he really loved (Romans:9:1-5; strkjv@10:1-6|), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in strkjv@Ephesians:2| and which only the Cross of Christ can break down. Tacitus (_Hist_. V. 5) says that the Jews are _adversus omnes alios hostile odium_.
rwp@1Thessalonians:3:3 @{That no man be moved} (\to mdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.
rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.
rwp@1Thessalonians:3:10 @{Exceedingly} (\huperekperissou\). Double compound adverb, only in strkjv@1Thessalonians:3:10; strkjv@5:13| (some MSS. \-s\). Like piling Ossa on Pelion, \perisss\, abundantly, \ek perissou\, out of bounds, \huperekperissou\, more than out of bounds (overflowing all bounds). {And perfect} (\kai katartisai\). First aorist active articular infinitive of purpose (\eis to idein--kai\) of \katartiz\, to mend nets (Matthew:4:21|) or men (Galatians:6:1|) repair. Chiefly late. {That which is lacking in} (\ta hustermata\). The shortcomings, the lacks or left-overs (Colossians:1:24|). From \hustere\ (\husteron\), to be late.
rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patr hmn\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hmn Isous\). Separate article here with \Isous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tn hodon hmn\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \m genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.
rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri ts philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapin alllous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa\, not \phile\.
rwp@1Thessalonians:5:3 @{When they are saying} (\hotan legsin\). Present active subjunctive picturing these false prophets of {peace and safety} like strkjv@Ezekiel:13:10| (Peace, and there is no peace). \Asphaleia\ only in N.T. in strkjv@Luke:1:4| (which see); strkjv@Acts:5:23| and here. {Sudden destruction} (\aiphnidios olethros\). \Olethros\ old word from \ollumi\, to destroy. See also strkjv@2Thessalonians:1:9|. \Aiphnidios\, old adjective akin to \aphn\ and in N.T. only here and strkjv@Luke:21:34| where Westcott and Hort spell it \ephnidios\. {Cometh upon them} (\autois epistatai\). Unaspirated form instead of the usual \ephistatai\ (present middle indicative) from \ephistmi\ perhaps due to confusion with \epistamai\. {As travail upon a woman with child} (\hsper h din ti en gastri echousi\). Earlier form \dis\ for birth-pang used also by Jesus (Mark:13:8; strkjv@Matthew:24:8|). Technical phrase for pregnancy, {to the one who has it in belly} (cf. strkjv@Matthew:1:18| of Mary). {They shall in no wise escape} (\ou m ekphugsin\). Strong negative like that in strkjv@4:15| \ou m\ (double negative) and the second aorist active subjunctive.
rwp@1Thessalonians:5:23 @{The God of peace} (\ho theos ts eirns\). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Corinthians:13:11; strkjv@Romans:15:33; strkjv@16:20; strkjv@Phillipians:4:9|) and {the Lord of peace} in strkjv@2Thessalonians:3:6|. {Sanctify you} (\hagiasai hums\). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old \hagiz\, to render or to declare holy (\hagios\), to consecrate, to separate from things profane. {Wholly} (\holoteleis\). Predicate adjective in plural (\holos\, whole, \telos\, end), not adverb \holotels\. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. {Your spirit and soul and body} (\humn to pneuma kai h psuch kai to sma\). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul \psuch\, mind \nous\, heart \kardia\, the inward man \ho es anthrpos\) and the outer man (\sma, ho ex anthrpos\). But the believer has the Holy Spirit of God, the renewed spirit of man (1Corinthians:2:11; strkjv@Romans:8:9-11|). {Be preserved entire} (\holoklron trthei\). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. strkjv@1Corinthians:6|). The adjective \holoklron\ is in predicate and is an old form and means complete in all its parts (\holos\, whole, \klros\, lot or part). There is to be no deficiency in any part. \Teleios\ (from \telos\, end) means final perfection. {Without blame} (\amempts\). Old adverb (\a\ privative, \memptos\, verbal of \memphomai\, to blame) only in I Thess. in N.T. (2:10; strkjv@3:13; strkjv@5:23|). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. {At the coming} (\en ti parousii\). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ¯2:19|).
rwp@1Timothy:1:2 @{True} (\gnsii\). Legitimate, not spurious. Old word from \ginomai\, but Pauline only in N.T. (Phillipians:4:3; strkjv@2Corinthians:8:8; strkjv@Titus:1:4|). In strkjv@Phillipians:2:20| the adverb \gnsis\ occurs and of Timothy again. {Christ Jesus} (\Christou Isou\). Songs:twice already in verse 1| and as usual in the later Epistles (Colossians:1:1; strkjv@Ephesians:1:1|).
rwp@1Timothy:1:3 @{As I exhorted} (\kaths parekalesa\). There is an ellipse of the principal clause in verse 4| ({so do I now} not being in the Greek). {To tarry} (\prosmeinai\). First aorist active infinitive of \prosmen\, old verb, attributed by Luke to Paul in strkjv@Acts:13:43|. {That thou mightest charge} (\hina paraggeilis\). Subfinal clause with \hina\ and the first aorist active subjunctive of \paraggell\, old verb, to transmit a message along (\para\) from one to another. See strkjv@2Thessalonians:3:4,6,10|. Lock considers this idiom here an elliptical imperative like strkjv@Ephesians:4:29; strkjv@5:33|. {Certain men} (\tisin\). Dative case. Expressly vague (no names as in strkjv@1:20|), though Paul doubtless has certain persons in Ephesus in mind. {Not to teach a different doctrine} (\m heterodidaskalein\). Earliest known use of this compound like \kakodidaskalein\ of Clement of Rome. Only other N.T. example in strkjv@6:3|. Eusebius has \heterodidaskalos\. Same idea in strkjv@Galatians:1:6; strkjv@2Corinthians:11:4; strkjv@Romans:16:17|. Perhaps coined by Paul.
rwp@1Timothy:2:6 @{A ransom for all} (\antilutron huper pantn\). "A reminiscence of the Lord's own saying" (Lock) in strkjv@Matthew:20:28| (Mark:10:45|) where we have \lutron anti polln\. In the papyri \huper\ is the ordinary preposition for the notion of substitution where benefit is involved as in this passage. \Anti\ has more the idea of exchange and \antilutron huper\ combines both ideas. \Lutron\ is the common word for ransom for a slave or a prisoner. Paul may have coined \antilutron\ with the saying of Christ in mind (only one MS. of strkjv@Psalms:48:9| and Orph. _Litt_. 588). See strkjv@Galatians:1:4| "who gave himself for our sins." {The testimony} (\to marturion\). Either the nominative absolute or the accusative absolute in apposition to the preceding clause like \to adunaton\ in strkjv@Romans:8:3|. {In its own times} (\kairois idiois\). Locative case as in strkjv@6:15; strkjv@Titus:1:3|. See strkjv@Galatians:6:9| for "due season." There is no predicate or participle here, "the testimony in its due seasons" (plural).
rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti topi\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosis\ in strkjv@1Thessalonians:2:10| and \hosiots\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\chris orgs kai dialogismou\). See strkjv@Phillipians:2:14|.
rwp@1Timothy:2:9 @{In like manner that women} (\hosauts gunaikas\). \Boulomai\ must be repeated from verse 8|, involved in \hosauts\ (old adverb, as in strkjv@Romans:8:26|). Parry insists that \proseuchomenas\ (when they pray) must be supplied also. Grammatically that is possible (Lock), but it is hardly consonant with verses 11-15| (White). {Adorn themselves} (\kosmein heautas\). Present active infinitive after \boulomai\ understood. Old word from \kosmos\ (arrangement, ornament, order, world). See strkjv@Luke:21:5; strkjv@Titus:2:10|. See strkjv@1Corinthians:11:5ff.| for Paul's discussion of women's dress in public worship. {In modest apparel} (\en katastoli kosmii\). \Katastol\ is a late word (a letting down, \katastell\, of demeanour or dress, arrangement of dress). Only here in N.T. \Kosmios\ is old adjective from \kosmos\ and means well-arranged, becoming. W. H. have adverb in margin (\kosmis\). {With shamefastness} (\meta aidous\). Old word for shame, reverence, in N.T. only here and strkjv@Hebrews:12:28|. {Sobriety} (\sphrosuns\). Old word, in N.T. only here, verse 15|, and strkjv@Acts:26:15| (Paul also). {Not with braided hair} (\m en plegmasin\). Old word from \plek\, to plait, to braid, for nets, baskets, here only in N.T. Cf. strkjv@1Peter:3:1| (\emploks\). {And gold} (\en chrusii\). Locative case with \en\ repeated. Some MSS. read \chrusi\. Both used for gold ornaments. {Or pearls} (\ margaritais\). See strkjv@Matthew:7:6| for this word. {Or costly raiment} (\ himatismi polutelei\). \Himatismos\ a common _Koin_ word from \himatiz\, to clothe. \Polutels\, old word from \polus\ and \telos\ (great price). See strkjv@Mark:14:3|.
rwp@1Timothy:3:6 @{Not a novice} (\m neophuton\). Our "neophyte." Vernacular word from Aristophanes on, in LXX, and in papyri in the original sense of "newly-planted" (\neos, phu\). Only here in N.T. {Lest} (\hina m\). "That not." {Being puffed up} (\tuphtheis\). First aorist passive participle of \tupho\, old word (from \tuphos\, smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; strkjv@6:4; strkjv@2Timothy:3:4|. {He fall into} (\empesi eis\). Second aorist active subjunctive with \hina m\, negative purpose, of \empipt\, old verb, to fall into. Note both \en\ and \eis\ as in strkjv@Matthew:12:11; strkjv@Luke:10:36|. {The condemnation of the devil} (\krima tou diabolou\). See strkjv@Romans:3:8| for \krima\. Best to take \tou diabolou\ as objective genitive, though subjective in verse 7|, "the condemnation passed on or received by the devil" (not just "the slanderer," any slanderer).
rwp@1Timothy:3:8 @{Deacons} (\diakonous\). Accusative case of general reference like the preceding with \dei einai\ understood. Technical sense of the word here as in strkjv@Phillipians:1:1| which see (two classes of church officers, bishops or elders, deacons). {Grave} (\semnous\). See strkjv@Phillipians:4:8|. Repeated in verse 11; strkjv@Titus:2:2|. {Not double-tongued} (\m dilogous\). Rare word (\dis, leg\) saying same thing twice. Xenophon has \diloge\ and \dilogia\. In Pollux, but LXX has \diglssos\ (double-tongued, Latin _bilinguis_). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan's Parson "Mr. Two-Tongues." {Not given to much wine} (\m oini polli prosechontas\). "Not holding the mind (\ton noun\ understood as usual with \prosech\, strkjv@1Timothy:1:4|) on much wine" (\oini\, dative case). That attitude leads to over-indulgence. {Not greedy of filthy lucre} (\m aischrokerdeis\). Old word from \aischros\ (Ephesians:5:12|) and \kerdos\ (Phillipians:1:21|). "Making small gains in mean ways" (Parry). Not genuine in verse 3|. In N.T. only here and strkjv@Titus:1:7| (of bishops).
rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun\). Condition of third class with \ean\ and the present active subjunctive of \bradun\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\ps dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oiki theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\htis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklsia\ (church). {The church of the living God} (\ekklsia theou zntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedraima ts altheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedraima\, late and rare word (from \hedraio\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.
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:4:2 @{Through the hypocrisy of men that speak lies} (\en hupokrisei pseudologn\). For \hupokrisis\, see strkjv@Galatians:2:13|. \Pseudologos\ (\pseuds, leg\) _Koin_ word from Aristophanes on. Here only in N.T. "A good classical word for liars on a large scale" (Parry). {Branded in their own conscience as with a hot iron} (\kekaustriasmenn tn idian suneidsin\). Accusative case \suneidsin\ retained with the perfect passive participle of \kaustriaz\, a rare verb only here and once in Strabo. Branded with the mark of Satan (2Timothy:2:26|) as Paul was with the marks of Christ (Galatians:6:17|). Agreeing in case with \pseudologn\.
rwp@1Timothy:4:3 @{Forbidding to marry} (\kluontn gamein\). Present active participle of common verb \klu\, to hinder, genitive case agreeing with \pseudologn\. See strkjv@Colossians:2:16,21f.|, where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In strkjv@1Corinthians:7| Paul does not condemn marriage. {To abstain from meats} (\apechesthai brmatn\). Infinitive dependent, not on \kluontn\, but on the positive idea \keleuontn\ (implied, not expressed). Ablative case of \brmatn\ after \apechesthai\ (present direct middle, to hold oneself away from). See strkjv@1Corinthians:8-10; strkjv@Romans:14; 15| for disputes about "meats offered to idols" and Co strkjv@1:22f.| for the Gnostic asceticism. {Which God created} (\ha ho theos ektisen\). First active indicative of \ktiz\ (Co strkjv@1:16|). Cf. strkjv@1Corinthians:10:25|. {To be received} (\eis metalmpsin\). "For reception." Old word, only here in N.T. {By them that believe and know} (\tois pistois kai epegnkosi\). Dative case, "for the believers and those who (one article unites closely) have known fully" (perfect active participle of \epiginsk\), a Pauline use of the word (Colossians:1:6|).
rwp@1Timothy:4:4 @{Creature} (\ktisma\). Late word from \ktiz\, result of creating. See strkjv@Genesis:1:31; strkjv@Mark:7:15; strkjv@Romans:14:14| for the idea stated. {To be rejected} (\apoblton\). Old verbal adjective in passive sense from \apoball\, to throw away, here only in N.T. {If it be received} (\lambanomenon\). "Being received." Present passive participle of \lamban\, in conditional sense, "with thanksgiving."
rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esi diakonos Christou Isou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois ts pistes\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hi parkolouthkas\). Perfect active indicative of \parakolouthe\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hi\ (which).
rwp@1Timothy:4:7 @{Refuse} (\paraitou\). Present middle imperative second person singular of \paraite\, old verb, to ask of one and then to beg off from one as in strkjv@Luke:14:18f.; strkjv@Acts:25:11; strkjv@1Timothy:4:7; strkjv@5:11; strkjv@Titus:3:10; strkjv@2Timothy:2:23|. {Profane} (\beblous\). See strkjv@1:9|. {Old wives' fables} (\gradeis muthous\). On \muthos\, see strkjv@1:4|. \Gradeis\, late word (Strabo, Galen) from \graus\, old woman, and \eidos\ (look, appearance). Such as old women tell to children like the Gnostic aeons. {Exercise thyself} (\gumnaze seauton\). Present active imperative of \gumnaz\, originally to exercise naked (\gumnos\). Old and common verb, but in N.T. only here and strkjv@Hebrews:5:14; strkjv@12:11|.
rwp@1Timothy:4:14 @{Neglect not} (\m amelei\). Present active imperative in prohibition of \amele\, old verb, rare in N.T. (Matthew:22:5; strkjv@1Timothy:4:14; strkjv@Hebrews:2:3; strkjv@8:9|). From \amels\ (\a\ privative and \melei\, not to care). Use with genitive. {The gift that is in thee} (\tou en soi charismatos\). Late word of result from \charizomai\, in papyri (Preisigke), a regular Pauline word in N.T. (1Corinthians:1:7; strkjv@2Corinthians:1:11; strkjv@Romans:1:11|; etc.). Here it is God's gift to Timothy as in strkjv@2Timothy:1:6|. {By prophecy} (\dia prophteias\). Accompanied by prophecy (1:18|), not bestowed by prophecy. {With the laying on of the hands of the presbytery} (\meta epitheses tn cheirn tou presbuteriou\). In strkjv@Acts:13:2f.|, when Barnabas and Saul were formally set apart to the mission campaign (not then ordained as ministers, for they were already that), there was the call of the Spirit and the laying on of hands with prayer. Here again \meta\ does not express instrument or means, but merely accompaniment. In strkjv@2Timothy:1:6| Paul speaks only of his own laying on of hands, but the rest of the presbytery no doubt did so at the same time and the reference is to this incident. There is no way to tell when and where it was done, whether at Lystra when Timothy joined Paul's party or at Ephesus just before Paul left Timothy there (1:3|). \Epithesis\ (\from epitithmi\, to lay upon) is an old word, in LXX, etc. In the N.T. we find it only here, strkjv@2Timothy:1:16; strkjv@Acts:8:18; strkjv@Hebrews:6:2|, but the verb \epitithmi\ with \tas cheiras\ more frequently (Acts:6:6| of the deacons; strkjv@8:19; strkjv@13:3; strkjv@1Timothy:5:22|, etc.). \Presbuterion\ is a late word (ecclesiastical use also), first for the Jewish Sanhedrin (Luke:22:66; strkjv@Acts:22:5|), then (here only in N.T.) of Christian elders (common in Ignatius), though \presbuteros\ (elder) for preachers (bishops) is common (Acts:11:30; strkjv@15:2; strkjv@20:17|, etc.).
rwp@1Timothy:4:15 @{Be diligent in these things} (\tauta meleta\). Old verb from \melet\ (care, practice), present active imperative, "keep on practising these things." In N.T. only here and strkjv@Acts:4:25|. {Give thyself wholly to them} (\en toutois isthi\). Present imperative second person singular of \eimi\, "keep on in these things." Note five uses of \en\ in verse 12| and three datives in verse 14|. Plutarch (Pomp. 656 B) says Caesar was \en toutois\ ("in these things"). It is like our "up to his ears" in work (\in medias res\) and sticking to his task. {Thy progress} (\sou h prokop\). _Koin_ word from \prokopt\, to cut forward, to blaze the way, in N.T. only here and strkjv@Phillipians:1:12,25|. Paul's concern (purpose, \hina\ and present subjunctive \i\ of \eimi\) is that Timothy's "progress" may be "manifest to all." It is inspiring to see a young preacher grow for then the church will grow with him.
rwp@1Timothy:5:13 @{And withal} (\hama de kai\). See strkjv@Philemon:1:22| for this very phrase, "and at the same time also." Such young enrolled widows have other perils also. {They learn to be idle} (\argai manthanousin\). There is no \einai\ (to be) in the Greek. This very idiom without \einai\ after \manthan\ occurs in Plato and Dio Chrysostom, though unusual. \Argai\ (idle) is old adjective (\a\ privative and \ergon\, without work). See strkjv@Matthew:20:3; strkjv@Titus:1:12|. {Going about} (\perierchomenai\). Present middle participle of \perierchomai\, old compound verb. See strkjv@Acts:19:13| of strollers. {From house to house} (\tas oikias\). Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers. {But tattlers also} (\alla kai phluaroi\). Old word from \phlu\ (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. \Phluare\ in strkjv@3John:1:10| only in N.T. {And busybodies} (\kai periergoi\). Old word (from \peri, ergon\), busy about trifles to the neglect of important matters. In N.T. only here and strkjv@Acts:19:19|. See strkjv@2Thessalonians:3:11| for \periergazomai\. {Things which they ought not} (\ta m deonta\). "The not necessary things," and, as a result, often harmful. See strkjv@Titus:1:11| \ha m dei\ (which things are not necessary).
rwp@1Timothy:5:14 @{I desire} (\boulomai\). See strkjv@2:8|. {The younger widows} (\neteras\). No article and no word for widows, though that is clearly the idea. \Neteras\ is accusative of general reference with \gamein\ (to marry) the object (present infinitive active) of \boulomai\. {Bear children} (\teknogonein\). A compound verb here only in N.T. and nowhere else save in Anthol. See \teknogonia\ in strkjv@2:15|. {Rule the household} (\oikodespotein\). Late verb from \oikodespots\ (Mark:14:14|), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon). {Occasion} (\aphormn\). Old word (\apo, horm\), a base to rush from, Pauline use in strkjv@2Corinthians:5:12; strkjv@11:12; strkjv@Galatians:5:13|. {To the adversary} (\ti antikeimeni\). Dative case of the articular participle of \antikeimai\, a Pauline idiom (Phillipians:1:28|). {Reviling} (\loidorias\). Old word (from \loidore\), in N.T. only here and strkjv@1Peter:3:9|. Genitive case with \charin\.
rwp@1Timothy:5:18 @{Thou shalt not muzzle} (\ou phimseis\). Prohibition by \ou\ and future (volitive) indicative of \phimo\ (from \phimos\, muzzle), old word, quoted also in strkjv@1Corinthians:9:9| as here from strkjv@Deuteronomy:25:4|, and for the same purpose, to show the preacher's right to pay for his work. See strkjv@1Corinthians:9:9| for \alonta\ ({when he treadeth out the corn}). {The labourer is worthy of his hire} (\axios ho ergats tou misthou autou\). These words occur in precisely this form in strkjv@Luke:10:7|. It appears also in strkjv@Matthew:10:10| with \ts trophs\ (food) instead of \tou misthou\. In strkjv@1Corinthians:9:14| Paul has the sense of it and says: "so also the Lord ordained," clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in strkjv@Acts:20:35| or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before A.D. 62 as is quite possible and Acts by A.D. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For \ergats\ (labourer) see strkjv@Phillipians:3:2|.
rwp@1Timothy:5:19 @{Against an elder} (\kata presbuterou\). In the official sense of verses 17f|. {Receive not} (\m paradechou\). Present middle imperative with \m\ (prohibition) of \paradechomai\, to receive, to entertain. Old verb. See strkjv@Acts:22:18|. {Accusation} (\katgorian\). Old word (from \katgoros\). In N.T. only here, strkjv@Titus:1:6; strkjv@John:18:29| in critical text. {Except} (\ektos ei m\). For this double construction see strkjv@1Corinthians:14:5; strkjv@15:2|. {At the mouth of} (\epi\). Idiomatic use of \epi\ (upon the basis of) as in strkjv@2Corinthians:13:1|.
rwp@1Timothy:6:1 @{Under the yoke} (\hupo zugon\). As slaves (\douloi\, bondsmen). Perhaps under heathen masters (1Peter:2:18|). For the slave problem, see also strkjv@Philemon:1; strkjv@Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|. See strkjv@Matthew:11:29| for Christ's "yoke" (\zugon\, from \zeugnumi\, to join). {Their own masters} (\tous idious despotas\). That is always where the shoe pinches. Our "despot" is this very Greek word, the strict correlative of slave (\doulos\), while \kurios\ has a wider outlook. Old word only here, strkjv@Titus:2:9; strkjv@2Timothy:2:21; strkjv@1Peter:2:18| for human masters. Applied to God in strkjv@Luke:2:29; strkjv@Acts:4:24,29| and to Christ in strkjv@2Peter:2:1|. {The name of God} (\to onoma tou theou\). See strkjv@Romans:2:24|. If the heathen could say that Christian slaves were not as dependable as non-Christian slaves. Negative purpose with \hina m\ and present passive subjunctive (\blasphmtai\).
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@1Timothy:6:11 @{O man of God} (\ anthrpe theou\). In N.T. only here and strkjv@2Timothy:3:17|, there general and here personal appeal to Timothy. Cf. strkjv@Deuteronomy:33:1; strkjv@1Samuel:2:27|. {Flee} (\pheuge\), {follow after} (\dike\). Vivid verbs in present active imperative. The preacher can not afford to parley with such temptations. {Meekness} (\praupathian\). Late compound from \praupaths\, in Philo about Abraham, here only in N.T.
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@1Timothy:6:16 @{Who only hath immortality} (\ho monos echn athanasian\). "The one who alone has immortality." \Athanasia\ (\athanatos\, \a\ privative and \thanatos\), old word, in N.T. only here and strkjv@1Corinthians:15:53f|. Domitian demanded that he be addressed as "_Dominus et Deus noster_." Emperor worship may be behind the use of \monos\ (alone) here. {Unapproachable} (\aprositon\). See strkjv@Psalms:104:2|. Late compound verbal adjective (\a\ privative, \pros, ienai\, to go). Here only in N.T. Literary _Koin_ word. {Nor can see} (\oude idein dunatai\). See \aoraton\ in strkjv@Colossians:1:15| and also strkjv@John:1:18; strkjv@Matthew:11:27|. The "amen" marks the close of the doxology as in strkjv@1:17|.
rwp@1Timothy:6:17 @{In this present world} (\en ti nun aini\). "In the now age," in contrast with the future. {That they be not high-minded} (\m hupslophronein\). Present active infinitive with negative in indirect command after \paraggelle\, "not to be high-minded." Only instance of the word save some MSS. of strkjv@Romans:11:20| (for \m hupslaphronei\) and a scholion on Pindar. {Have their hope set} (\lpikenai\). Perfect active infinitive of \elpiz\. {On the uncertainty of riches} (\epi ploutou adlotti\). Literary _Koin_ word (\adlots\), only here in N.T. A "vigorous oxymoron" (White). Cf. strkjv@Romans:6:4|. Riches have wings. {But on God} (\all' epi thei\). He alone is stable, not wealth. {Richly all things to enjoy} (\panta plousis eis apolausin\). "A lavish emphasis to the generosity of God" (Parry). \Apolausis\ is old word from \apolau\, to enjoy, in N.T. only here and strkjv@Hebrews:11:25|.
rwp@1Timothy:6:18 @{That they do good} (\agathoergein\). Late word (\agathos\, \erg\), in N.T. only here and strkjv@Acts:14:17|. {Rich in good works} (\ploutein en ergois kalois\). See strkjv@Luke:12:21| "rich toward God" and strkjv@Matthew:6:19f.| for "treasures in heaven." {Ready to distribute} (\eumetadotous\). Late and rare verbal (\eu, meta, didmi\). Free to give, liberal. Only here in N.T. {Willing to communicate} (\koinnikous\). Old adjective, ready to share, gracious, liberal again. Only here in N.T. See strkjv@Galatians:6:6; strkjv@Phillipians:4:15|.
rwp@1Timothy:6:19 @{Laying up in store} (\apothsaurizontas\). Late literary word (\apo\ and \thsauriz\), only here in N.T. Same paradox as in strkjv@Matthew:6:19f.|, "laying up in store" by giving it away. {Which is life indeed} (\ts onts zs\). See strkjv@5:3| for \onts\. This life is merely the shadow of the eternal reality to come.
rwp@1Timothy:6:20 @{Guard that which is committed unto thee} (\tn parathkn phulaxon\). "Keep (aorist of urgency) the deposit." \Parathkn\ (from \paratithmi\, to place beside as a deposit, strkjv@2Timothy:2:2|), a banking figure, common in the papyri in this sense for the Attic \parakatathk\ (Textus Receptus here, strkjv@2Timothy:1:12,14|). See substantive also in strkjv@2Timothy:1:12,14|. {Turning away from} (\ektrepomenos\). Present middle participle of \ektrep\, for which see strkjv@1:6; strkjv@5:15|. {Babblings} (\kenophnias\). From \kenophnos\, uttering emptiness. Late and rare compound, in N.T. only here and strkjv@2Timothy:2:16|. {Oppositions} (\antitheseis\). Old word (\anti, thesis\), antithesis, only here in N.T. {Of the knowledge which is falsely so called} (\ts pseudnumou gnses\). "Of the falsely named knowledge." Old word (\pseuds, onoma\). Our "pseudonymous." Only here in N.T.
rwp@Info_2Corinthians @ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@2Corinthians:1:1 @{And Timothy} (\kai Timotheos\). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts:19:22|). He is in no sense co-author any more than Sosthenes was in strkjv@1Corinthians:1:1|. {In all Achaia} (\en holi ti Achaii\). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts:18:12|). He does not mention other churches in Achaia outside of the one in Corinth, but only "saints" (\hagiois\). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts:17:34|), and there was a church in Cenchreae, the eastern port of Corinth (Romans:16:1|). Paul in strkjv@2Corinthians:9:2| speaks of Achaia and Macedonia together. His language here would seem to cover the whole (\holi\, all) of Achaia in his scope and not merely the environment around Corinth.
rwp@2Corinthians:1:17 @{Did I shew fickleness?} (\mti ara ti elaphrii?\). An indignant negative answer is called for by \mti\. The instrumental case of \elaphrii\ is regular after \echrsamn\ from \chraomai\, to use. \Elaphria\ is a late word for levity from the old adjective, \elaphros\, light, agile (2Corinthians:10:17; strkjv@Matthew:11:30|). Here only in N.T. {Purpose} (\bouleuomai\). Paul raises the question of fickleness about any of his plans. {Yea yea} (\Nai nai\) {--nay nay} (\ou ou\). See a similar repetition in strkjv@Matthew:5:37|. It is plain in strkjv@James:5:12| where "the yea" is "yea" and "the nay" is "nay." That seems to be Paul's meaning here, "that the Yea may be yea and the Nay may be nay."
rwp@2Corinthians:1:22 @{Sealed us} (\sphragisamenos hmas\). From \sphragiz\ old verb, common in LXX and papyri for setting a seal to prevent opening (Daniel:6:17|), in place of signature (1Kings:21:18|). Papyri examples show a wide legal use to give validity to documents, to guarantee genuineness of articles as sealing sacks and chests, etc. (Deissmann, _Bible Studies_, p. 238; Moulton and Milligan's _Vocabulary_). {The earnest of the Spirit} (\ton arrabna tou pneumatos\). A word of Semitic origin (possibly Phoenician) and spelled both \arabn\ and \arrabn\. It is common in the papyri as earnest money in a purchase for a cow or for a wife (a dowry). In N.T. only here; strkjv@5:5; strkjv@Ephesians:1:14|. It is part payment on the total obligation and we use the very expression today, "earnest money." It is God, says Paul, who has done all this for us and God is Paul's pledge that he is sincere. He will come to Corinth in due time. This earnest of the Spirit in our hearts is the witness of the Spirit that we are God's.
rwp@2Corinthians:3:6 @{Who also made us sufficient for such confidence} (\hos kai hikansen hmas\). Late causative verb from \hikanos\ (verse 5|) first aorist active indicative, "who (God) rendered us fit." In N.T. only here and strkjv@Colossians:1:12|. {As ministers of a new covenant} (\diakonous kains diathks\). Predicate accusative with \hikansen\. For \diathk\ see on ¯Matthew:26:28| and for \diakonos\ on ¯Matthew:20:26| and for \kains\ (fresh and effective) on ¯Luke:5:38|. Only God can make us that.
rwp@2Corinthians:3:18 @{We all} (\hmeis pantes\). All of us Christians, not merely ministers. {With unveiled face} (\anakekalummeni prospi\). Instrumental case of manner. Unlike and like Moses. {Reflecting as in a mirror} (\katoptrizomenoi\). Present middle participle of \katoptriz\, late verb from \katoptron\, mirror (\kata, optron\, a thing to see with). In Philo (_Legis Alleg_. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in strkjv@1Corinthians:13:12|. There is an inscription of third century B.C. with \egkatoptrisasthai eis to hudr\, to look at one's reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T. {Are transformed} (\metamorphoumetha\). Present passive (are being transformed) of \metamorpho\, late verb and in papyri. See on ¯Matthew:17:2; strkjv@Mark:9:2| where it is translated "transfigured." It is the word used for heathen mythological metamorphoses. {Into the same image} (\tn autn eikona\). Accusative retained with passive verb \metamorphoumetha\. Into the likeness of God in Christ (1Corinthians:15:48-53; strkjv@Romans:8:17,29; strkjv@Colossians:3:4; strkjv@1John:3:2|). {As from the Lord the Spirit} (\kathaper apo Kuriou pneumatos\). More likely, "as from the Spirit of the Lord."
rwp@2Corinthians:4:2 @{But we have renounced} (\alla apeipametha\). Indirect middle second aorist (timeless aorist) indicative of \apeipon\ (defective verb) with \a\ of first aorist ending, to speak forth, to speak off or away from. Common verb in the active, but rare in middle and only here in N.T. {The hidden things of shame} (\ta krupta ts aischuns\). They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter. {In craftiness} (\en panourgii\). Old word from \panourgos\ (\pan, ergon\), a doer of any deed (good or bad), clever, cunning, deceitful. See on ¯Luke:20:23|. {Handling deceitfully} (\dolountes\). Present active participle of \dolo\, from \dolos\, deceit (from \del\, to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine. {To every conscience of men} (\pros psan suneidsin anthrpn\). Not to whim, foible, prejudice. See strkjv@3:1-6| for "commending" (\sunistanontes\).
rwp@2Corinthians:4:4 @{The god of this world} (\ho theos tou ainos toutou\). "Age," more exactly, as in strkjv@1Corinthians:1:20|. Satan is "the god of this age," a phrase nowhere else in the N.T., but Jesus uses the same idea in strkjv@John:12:31; strkjv@14:30| and Paul in strkjv@Ephesians:2:2; strkjv@6:12| and John in strkjv@1John:5:19|. Satan claimed the rule over the world in the temptations with Jesus. {Blinded} (\etuphlsen\). First aorist active of \tuphlo\, old verb to blind (\tuphlos\, blind). They refused to believe (\apistn\) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers. {The light} (\ton phtismon\). The illumination, the enlightening. Late word from \photiz\, to give light, in Plutarch and LXX. In N.T. only in strkjv@2Corinthians:4:4,6|. Accusative case of general reference here with the articular infinitive (\eis to m augasai\ that should not dawn). That is, if \augasai\ is intransitive as is likely, though it is transitive in the old poets (from \aug\, radiance. Cf. German _Auge_=eye). If it is transitive, the idea would be "that they should not see clearly the illumination, etc."
rwp@2Corinthians:4:8 @{Pressed} (\thlibomenoi\). From \thlib\, to press as grapes, to contract, to squeeze. Series of present passive participles here through verse 9| that vividly picture Paul's ministerial career. {Yet not straitened} (\all' ou stenochroumenoi\). Each time the exception is stated by \all' ou\. From \stenochre\ (\stenochros\, from \stenos\, narrow, \chros\, space), to be in a narrow place, to keep in a tight place. Late verb, in LXX and papyri. In N.T. only here and strkjv@2Corinthians:6:12|. {Yet not unto despair} (\all' ouk exaporoumenoi\). Late perfective compound with \ex-\ of \exapore\. A very effective play on words here, lost, but not lost out.
rwp@2Corinthians:4:10 @{Bearing about} (\peripherontes\). Ignatius was called \Theophoros\, God-bearer. See strkjv@1Corinthians:15:31| where Paul says "I die daily" and strkjv@Phillipians:3:10; strkjv@Colossians:1:24|. {The dying of Jesus} (\tn nekrsin tou Isou\). Late word from \nekro\, to put to death. In Galen. In N.T. only here and strkjv@Romans:4:19|.
rwp@2Corinthians:4:17 @{Our light affliction which is for the moment} (\to parautika elaphron ts thlipeses hmn\). Literally, "the for the moment (old adverb \parautika\, here only in N.T.) lightness (old word, in N.T. only here and strkjv@Matthew:11:30|)." {More and more exceedingly} (\kath' huperboln eis huperboln\). Like piling Pelion on Ossa, "according to excess unto excess." See on ¯1Corinthians:12:31|. {Eternal weight of glory} (\ainion baros doxs\). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).
rwp@2Corinthians:5:1 @{If--be dissolved} (\ean--kataluthi\). Third class condition, \ean\ and first aorist passive subjunctive. The very word used (\katalu\) for striking down a tent. {The earthly house of our tabernacle} (\h epigeios hmn oikia tou sknous\). Rather, "If our earthly (see on ¯1Corinthians:15:40| for \epigeios\) house of the tent (\sknos\, another form of \skn\, tent, from root \ska\, to cover)." Appositive genitive, the house (\oikia\) is the tent. {We have} (\echomen\). Present indicative. We possess the title to it now by faith. "Faith is the title-deed (\hupostasis\) to things hoped for" (Hebrews:11:7|). {A building from God} (\oikodomn ek theou\). This \oikodom\ (found in Aristotle, Plutarch, LXX, etc., and papyri, though condemned by Atticists) is more substantial than the \sknos\. {Not made with hands} (\acheiropoiton\). Found first in strkjv@Mark:14:58| in charge against Jesus before the Sanhedrin (both the common verbal \cheiropoiton\ and the newly made vernacular \acheiropoiton\, same verbal with \a\ privative). Elsewhere only here and strkjv@Colossians:2:11|. Spiritual, eternal home.
rwp@2Corinthians:5:4 @{Not for that we would be unclothed} (\eph' hi ou thelomen ekdusasthai\). Rather, "For that (\eph' hi\) we do not wish to put off the clothing, but to put it on" (\all' ependusasthai\). The transposition of the negative \ou\ weakens the sense. Paul does not wish to be a mere disembodied spirit without his spiritual garment. {That what is mortal may be swallowed up of life} (\hina katapothi to thnton hupo ts zs\). "Only what is mortal perishes; the personality, consisting of soul and body, survives," (Plummer). See on ¯1:22| for "the earnest of the spirit."
rwp@2Corinthians:5:12 @{As giving you occasion of glorying} (\aphormn didontes humin kauchmatos\). An old Greek word (\apo, horm\, onset, rush), a base of operations, material with which to glory, as we say "a tip" only much more. {That ye may have wherewith to answer} (\hina echte pros\). Literally, "That ye may have something against (for facing those, etc.)." Paul wishes his champions in Corinth to know the facts. {In appearance, and not in heart} (\en prospi kai m en kardii\). He means the Judaizers who were braggarts about their orthodox Judaism.
rwp@2Corinthians:5:13 @{Whether we are beside ourselves} (\eite exestmen\). Second aorist active indicative of \existmi\, old verb, here to stand out of oneself (intransitive) from \ekstasis\, ecstasy, comes as in strkjv@Mark:5:42|. It is literary plural, for Paul is referring only to himself. See on ¯1:6| for \eite--eite\. It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts:26:24|). He spoke with tongues (1Corinthians:14:18|) and had visions (2Corinthians:12:1-6|) which probably the Judaizers used against him. A like charge was made against Jesus (Mark:3:21|). People often accuse those whom they dislike with being a bit off.
rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hmas heauti dia Christou\). Here Paul uses one of his great doctrinal words, \katallass\, old word for exchanging coins. \Diallass\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass\ is old verb, but more frequent in later writers. We find \sunallass\ in strkjv@Acts:7:26| and \apokatallass\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallag\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hmin tn diakonian ts katallags\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.
rwp@2Corinthians:6:3 @{Giving no occasion of stumbling in any thing} (\mdemian en mdeni didontes proskopn\). \Proskop\, late word (Polybius, LXX), from \proskopt\, to strike against, to stumble. Only here in N.T. Note double negative in the Greek. {That the ministry be not blamed} (\hina m mmthi h diakonia\). Negative purpose (\hina m\). First aorist passive subjunctive of old verb \mmaomai\ from \mmos\, blot, blemish. One can read with profit J. A. Hutton's Warrack Lectures, _That the Ministry Be Not Blamed_.
rwp@2Corinthians:6:5 @{In stripes} (\en plgais\). In blows, wounds (Luke:10:30; strkjv@12:48; strkjv@Acts:16:23,33|). Our plague. {In tumults} (\en akatastasiais\). See on strkjv@1Corinthians:14:33|). Instabilities, often from politics. {In watchings} (\en agrupniais\). In sleeplessnesses, instances of insomnia. Old word, in N.T. only here and strkjv@11:27|. Paul knew all about this.
rwp@2Corinthians:6:8 @{By glory and dishonour} (\dia doxs kai atimias\). Here \dia\ is no longer instrument, but state or condition. \Doxa\ here is glory. See strkjv@Romans:9:21; strkjv@2Timothy:2:20| for contrast between honour and dishonour (\tim, atimia\). {By evil report and good report} (\dia dusphmias kai euphmias\). Play on the words with prefixes \dus-\ and \eu-\ and \phm\. \Dusphmia\ is a late word, only here in N.T. \Euphmia\, old and common word, only here in N.T. {As deceivers and yet true} (\hs planoi kai altheis\). Paul takes up \hs\ now in place of \dia\ which succeeded \en\. Note use of \kai\ in sense of "and yet" (adversative). \Planos\ is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. \plana\, to lead astray, used of Christ, strkjv@John:7:12|). In N.T. only here; strkjv@Matthew:27:63| (of Christ by Pharisees); strkjv@2John:1:7|. "In the Clementines St. Paul is expressly described by his adversaries as \planos\ and as disseminating deceit (\plann\)" (Bernard). Such slander from one's enemies is praise.
rwp@2Corinthians:6:11 @{Our mouth is open unto you} (\to stoma hmn aneigen pros humas\). Second perfect active indicative of \anoig\ and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows. {Our heart is enlarged} (\h kardia hmn peplatuntai\). Perfect passive indicative of old verb \platun\, to broaden, from \platus\, broad. In N T. only here and strkjv@Matthew:23:5| (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Matthew:12:34|).
rwp@2Corinthians:6:15 @{Concord} (\sumphnsis\). Symphony. Late word from \sumphne\, only here and ecclesiastical writers, though \sumphnma\ in the papyri. {Belial} (\Belial\). Transliteration of Hebrew word for worthlessness and applied to Satan (_Book of Jubilees_ 1.20) as here. Paul graphically sums up the contrast between Christ and Belial (Satan), the heads of the contending forces of good and evil. {Portion} (\meris\). The fourth of the words. Here by "unbeliever" (\apistou\) Paul means "disbeliever," not just an unconverted man who yet approves Christ.
rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatatheses\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithmi\. {For we are the temple of the living God} (\hmeis gar naos theou esmen zntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kaths eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoiks en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.
rwp@2Corinthians:7:3 @{Not to condemn you} (\pros katakrisin ou\). "Not for condemnation." Late word from \katakrin\, found in Vettius Valens, and here only in N.T. {To die together and live together} (\eis to sunapothanein kai sunzin\). "For the dying together (second aorist ingressive active infinitive of \sunapothnsk\) and living together (present active infinitive)." One article (\to\) with both infinitives. You are in our hearts to share death and life.
rwp@2Corinthians:7:4 @{I overflow with joy in all our affliction} (\huperperisseuomai ti chari epi psi ti thlipsei hmn\). A thoroughly Pauline sentiment. \Perisseu\ means to overflow, as we have seen. \Huper-perisseu\ (late word, so far only here and Byzantine writers) is to have a regular flood. Vulgate _superabundo_.
rwp@2Corinthians:7:7 @{Wherewith} (\hi\). Either locative case with preceding \en\ or instrumental of the relative with \pareklth\ (first aorist passive indicative). "The manner in which Paul, so to speak, _fondles_ this word (\parakale\) is most beautiful" (Vincent). {In you} (\eph' humin\). Over you, upon you. {Your longing} (\tn humn epipothsin\). Late word from \epipothe\ (\epi\, directive, longing towards, yearning). Only here in N.T. {Mourning} (\odurmon\). Old word from \oduromai\, to lament. Only here in N.T. {Songs:that I rejoiced yet more} (\hste me mallon charnai\). Result expressed by \hste\ and the second aorist passive infinitive of \chair\ with accusative of general reference.
rwp@2Corinthians:7:8 @{Though} (\ei kai\). If also. Paul treats it as a fact. {With my epistle} (\en ti epistoli\). The one referred to in strkjv@2:3f|. {I do not regret it} (\ou metamelomai\). This verb really means "repent" (be sorry again) which meaning we have transferred to \metanoe\, to change one's mind (not to be sorry at all). See strkjv@Matthew:21:30; strkjv@27:3| for the verb \metamelomai\, to be sorry, to regret as here. Paul is now glad that he made them sorry. {Though I did regret} (\ei kai metemelomn\). Imperfect indicative in the concessive clause. I was in a regretful mood at first. {For I see} (\blep gar\). A parenthetical explanation of his present joy in their sorrow. B D do not have \gar\. The Latin Vulgate has _videns_ (seeing) for \blepn\. {For a season} (\pros hran\). Cf. strkjv@1Thessalonians:2:17|. It was only "for an hour."
rwp@2Corinthians:7:11 @{This selfsame thing} (\auto touto\). "This very thing," "the being made sorry according to God" (\to kata theon lupthnai\, articular first aorist passive infinitive with which \auto touto\ agrees and the proleptic subject of the verb \kateirgasato\. {Earnest care} (\spoudn\). Diligence, from \speud\, to hasten. Cf. strkjv@Romans:12:11|. {Yea} (\alla\). Not adversative use of \alla\, but copulative as is common (half dozen examples here). {Clearing of yourselves} (\apologia\). In the old notion of \apologia\ (self-vindication, self-defence) as in strkjv@1Peter:3:15|. {Indignation} (\aganaktsin\). Old word, only here in N.T. From \aganakteo\ (Mark:10:14|, etc.). {Avenging} (\ekdiksin\). Late word from \ekdike\, to avenge, to do justice (Luke:18:5; strkjv@21:22|), vindication from wrong as in strkjv@Luke:18:7|, to secure punishment (1Peter:2:14|). {Pure} (\hagnous\). Kin to \hagios\ (\haz\, to reverence), immaculate.
rwp@2Corinthians:8:3 @{Beyond their power} (\para dunamin\). "Alongside" with accusative like \huper dunamin\ in strkjv@1:8|. Field (_Ot. Nov_.) quotes Josephus (_Ant_. iii. 6, 1) for \kata dunamin\ and \para dunamin\ as here. Few give \kata dunamin\ (according to actual ability). Paul commends this high pressure collection because of the emergency. {Of their own accord} (\authairetoi\). Old verbal adjective (\autos, hairetos\ from \haireomai\, to choose), of their own initiative, voluntary. Only here and verse 17| in N.T. Papyri often have \hekousis kai authairets\ (willingly and voluntarily).
rwp@2Corinthians:8:14 @{By equality} (\ex isottos\). Old word from \isos\, fair, equal. In N.T. only here and strkjv@Colossians:4:1|. {Abundancy} (\perisseuma\). Late word from \perisseu\ like \perisseia\ (verse 2|) Cf. strkjv@Matthew:12:34|. {Want} (\husterma\). Late word from \hustere\, to be in want. See also strkjv@9:12; strkjv@Luke:21:4| (cf. \hustersis\ in strkjv@Mark:12:44|).
rwp@2Corinthians:8:19 @{But who was also appointed} (\alla kai cheirotontheis\). Anacoluthon. The first aorist passive participle \cheirotontheis\ is from \cheirotone\, old verb to stretch out the hands (\cheir tein\) and so to vote in public. The idea is that this brother was chosen by the churches, not by Paul. Only here in N.T. save strkjv@Acts:14:23| where it means to appoint without notion of raising the hands. In strkjv@Acts:10:41| we have \procheirotone\. {To travel with us} (\sunekdmos\). Late word for travelling companion. Songs:in the inscriptions (\sun\, together with, \ekdmos\, away from home).
rwp@2Corinthians:9:5 @{I thought} (\hegsamn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelthsin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartissi\). Late and rare double compound verb \prokatartiz\ (in Hippocrates). Only here in N.T. See \katartiz\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tn proepggelmenn eulogian humn\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautn hetoimn einai\). Here the infinitive alone (\einai\) is used to express purpose without \hste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautn\). The feminine form \hetoimn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai m hs pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.
rwp@2Corinthians:9:7 @{He hath purposed} (\proirtai\). Perfect middle indicative of \proaireomai\, to choose beforehand, old verb, here only in N.T. Permanent purpose also. {Not grudgingly} (\m ek lups\). The use of \m\ rather than \ou\ shows that the imperative \poieit\ (do) or \didot\ (give) is to be supplied. Not give as out of sorrow. {Or of necessity} (\ ex anagks\). As if it were like pulling eye-teeth. {For God loveth a cheerful giver} (\hilaron gar dotn agapi ho theos\). Our word "hilarious" comes from \hilaron\ which is from \hilaos\ (propitious), an old and common adjective, only here in N.T.
rwp@2Corinthians:9:8 @{Is able} (\dunatei\). Late verb, not found except here; strkjv@13:3; strkjv@Romans:14:4|. Songs:far a Pauline word made from \dunatos\, able. {All sufficiency} (\psan autarkeian\). Old word from \autarks\ (Phillipians:4:11|), common word, in N.T. only here and strkjv@1Timothy:6:6|). The use of this word shows Paul's acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all" here (\en panti, pantote, psan\, in everything, always, all sufficiency).
rwp@2Corinthians:9:9 @{As it is written} (\kaths gegraptai\). strkjv@Psalms:92:3,9|. Picture of the beneficent man. {He hath scattered abroad} (\eskorpisen\). First aorist active indicative of \skorpiz\, to scatter, _Koin_ verb for \skedannumi\ of the Attic. Probably akin to \skorpios\ (scorpion) from root \skarp\, to cut asunder. See on ¯Matthew:12:30|. It is like sowing seed. {To the poor} (\tois pensin\). Old word from \penamai\, to work for one's living. Latin _penuria_ and Greek \peina\, to be hungry, are kin to it. Only N.T. instance and to be distinguished from \ptchos\, beggar, abjectly poor.
rwp@2Corinthians:10:1 @{Now I Paul myself} (\Autos de eg Paulos\). Cf. strkjv@Galatians:5:2|. Paul now turns to the third part of the epistle in chapters 10-13| in which he vigorously defends himself against the accusations of the stubborn minority of Judaizers in Corinth. Great ministers of Christ through the ages have had to pass through fiery trials like these. Paul has shown the way for us all. He speaks of himself now plainly, but under compulsion, as is clear. It may be that at this point he took the pen from the amanuensis and wrote himself as in strkjv@Galatians:6:11|. {By the meekness and gentleness of Christ} (\dia tes prauttos kai epieikias tou Christou\). This appeal shows (Plummer) that Paul had spoken to the Corinthians about the character of Christ. Jesus claimed meekness for himself (Matthew:11:29|) and felicitated the meek (Matthew:5:5|) and he exemplified it abundantly (Luke:23:34|). See on ¯Matthew:5:15; strkjv@1Corinthians:4:21| for this great word that has worn thin with us. Plutarch combines \prauts\ with \epieikia\ as Paul does here. Matthew Arnold suggested "sweet reasonableness" for \epieikeia\ in Plato, Aristotle, Plutarch. It is in the N.T. only here and strkjv@Acts:24:4| (\to epieikes\ in strkjv@Phillipians:4:5|). In Greek Ethics the equitable man was called \epieiks\, a man who does not press for the last farthing of his rights (Bernard). {Lowly among you} (\tapeinos en humin\). The bad use of \tapeinos\, the old use, but here alone in N.T. in that meaning. Socrates and Aristotle used it for littleness of soul. Probably Paul here is quoting one of the sneers of his traducers in Corinth about his humble conduct while with them (1Corinthians:2:23; strkjv@2Corinthians:7:6|) and his boldness (\apn tharr\) when away (1Corinthians:7:16|). "It was easy to satirize and misrepresent a depression of spirits, a humility of demeanour, which were either the direct results of some bodily affliction, or which the consciousness of this affliction had rendered habitual" (Farrar). The words stung Paul to the quick.
rwp@2Corinthians:10:3 @{In the flesh} (\en sarki\). But that is a very different thing from walking \kata sarka\ according to the standards of the flesh as his enemies charged. It is easy enough to make insinuations. {We war} (\strateuometha\). Literary plural again after \logizomai\ in verse 2|. Old word to lead an army (\stratos\). In N.T. only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor.
rwp@2Corinthians:10:4 @{The weapons of our warfare} (\ta hopla ts strateias\). \Strateia\ (old word, in N.T. only here and strkjv@1Timothy:1:18|) is {campaign} and not army as some MSS. have (\stratia\). But both \strateia\ and \stratia\ occur in the papyri for the same word (Deissmann, _Bible Studies_, p. 181f.). For \hopla\ (Latin _arma_) see on ¯6:7; Rom strkjv@6:13; strkjv@13:12|. {Of the flesh} (\sarkika\). See on ¯1Corinthians:3:3; strkjv@2Corinthians:1:12|. They had accused him of artifices and craft. {Mighty before God} (\dunata ti thei\). This dative of personal interest (ethical dative) can be like \asteios ti thei\ (Acts:7:20|), in God's eyes, as it looks to God. {To the casting down of strongholds} (\pros kathairesin ochurmatn\). \Kathairesis\ is old word from \kathaire\, to take down, to tear down walls and buildings. Carries on the military metaphor. \Ochurma\ is old word, common in the Apocrypha, from \ochuro\, to fortify, and that from \ochuros\ (from \ech\, to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates.
rwp@2Corinthians:10:6 @{Being in readiness} (\en hetoimi echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoims ech\ for the same idea (adverb \hetoims\). {Disobedience} (\parakon\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupako\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plrthi humn h hupako\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.
rwp@2Corinthians:10:9 @{As if I would terrify you by my letters} (\hs an ekphobein humas dia tn epistoln\). This use of \hs an\ with the infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167) and it is not \an\ in the apodosis (Robertson, _Grammar_, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the LXX (Job:7:14; strkjv@33:16|). Note plural (letters) here and cf. strkjv@1Corinthians:5:9; strkjv@2Corinthians:2:3|.
rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai humn ephthasamen\). First aorist active indicative of \phthan\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).
rwp@2Corinthians:10:16 @{Even unto the parts beyond you} (\eis ta huperekeina humn\). Compound adverb (\huper, ekeina\, beyond those places) used as preposition. Found only here and in ecclesiastical writers. {Things ready to our hand} (\ta hetoima\). He had a plenty besides that he could use.
rwp@2Corinthians:11:1 @{Would that ye could bear with me} (\ophelon aneichesthe mou\). _Koin_ way of expressing a wish about the present, \ophelon\ (as a conjunction, really second aorist active indicative of \opheil\ without augment) and the imperfect indicative instead of \eithe\ or \ei gar\ (Robertson, _Grammar_, p. 1003). Cf. strkjv@Revelation:3:15|. See strkjv@Galatians:5:12| for future indicative with \ophelon\ and strkjv@1Corinthians:4:8| for aorist. \Mou\ is ablative case after \aneichesthe\ (direct middle, hold yourselves back from me). There is a touch of irony here. {Bear with me} (\anechesthe mou\). Either imperative middle or present middle indicative (ye do bear with me). Same form. {In a little foolishness} (\mikron ti aphrosuns\). Accusative of general reference (\mikron ti\). "Some little foolishness" (from \aphrn\, foolish). Old word only in this chapter in N.T.
rwp@2Corinthians:11:2 @{With a godly jealousy} (\theou zli\). Instrumental case of \zlos\. With a jealousy of God. {I espoused} (\hrmosamn\). First aorist middle indicative of \harmoz\, old verb to join, to fit together (from \harmos\, joint). Common for betrothed, though only here in N.T. The middle voice indicates Paul's interest in the matter. Paul treats the Corinthians as his bride.
rwp@2Corinthians:11:3 @{The serpent beguiled Eve} (\ho ophis expatsen Heuan\). Paul's only mention of the serpent in Eden. The compound \exapata\ means to deceive completely. {Lest by any means} (\m ps\). Common conjunction after verbs of fearing. {Corrupted} (\phthari\). Second aorist passive subjunctive with \m ps\ of \phtheir\, to corrupt.
rwp@2Corinthians:11:13 @{False apostles} (\pseudapostoloi\). From \pseuds\, false, and \apostolos\. Paul apparently made this word (cf. strkjv@Revelation:2:2|). In verse 26| we have \pseudadelphos\, a word of like formation (Galatians:2:4|). See also \pseudochristoi\ and \pseudoprophtai\ in strkjv@Mark:13:22|. {Deceitful} (\dolioi\). Old word from \dolos\ (lure, snare), only here in N.T. (cf. strkjv@Romans:16:18|). {Fashioning themselves} (\metaschmatizomenoi\). Present middle (direct) participle of the old verb \metaschmatiz\ for which see on strkjv@1Corinthians:4:6|. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ ("gentlemen of the cloth," nothing but cloth). Paul plays with this verb in verses 13,14,15|.
rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoters\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballonts\). Old adverb from the participle \huperballontn\ (\huperball\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).
rwp@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.
rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.
rwp@2Corinthians:11:28 @{Besides those things that are without} (\chris tn parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\h epistasis moi h kath' hmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\h merimna pasn tn ekklsin\). Objective genitive after \merimna\ (distractions in different directions, from \meriz\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.
rwp@2Corinthians:12:4 @{Into Paradise} (\eis paradeison\). See on ¯Luke:23:43| for this interesting word. Paul apparently uses paradise as the equivalent of the third heaven in verse 2|. Some Jews (_Book of the Secrets of Enoch_, chapter viii) make Paradise in the third heaven. The rabbis had various ideas (two heavens, three, seven). We need not commit Paul to any "celestial gradation" (Vincent). {Unspeakable words} (\arrta rmata\). Old verbal adjective (\a\ privative, \rtos\ from \re\), only here in N.T. {Not lawful} (\ouk exon\). Copula \estin\ omitted. Hence Paul does {not} give these words.
rwp@2Corinthians:12:5 @{But on mine own behalf} (\huper de emautou\). As if there were two Pauls. In a sense there were. He will only glory in the things mentioned above, the things of his weaknesses (11:30|).
rwp@2Corinthians:12:7 @{By reason of the exceeding greatness} (\ti huperboli\). Instrumental case, "by the excess." {That I should not be exalted overmuch} (\hina m huperairmai\). Present passive subjunctive in final clause of \huperair\, old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. {A thorn in the flesh} (\skolops ti sarki\). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the LXX it is usually thorn. The case of \ti sarki\ can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. {Messenger of Satan} (\aggelos Satana\). Angel of Satan, the affliction personified. {Buffet} (\kolaphizi\). See on ¯Matthew:26:67; strkjv@1Corinthians:4:11| for this late and rare word from \kolaphos\, fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God's will for it to be so.
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@2Corinthians:13:9 @{For we rejoice} (\chairomen gar\). Paul had far rather be weak in the sense of failing to exercise his apostolic power because they did the noble thing. He is no Jonah who lamented when Ninevah repented. {Your perfecting} (\humn katartisin\). Late word from \katartiz\, to fit, to equip (see verb in verse 11|). In Plutarch, only here in N.T.
rwp@2Corinthians:13:10 @{That I may not when present deal sharply} (\hina parn apotoms chrsmai\). Late adverb from \apotomos\, curt, cut off. In N.T. only here and strkjv@Titus:1:13|.
rwp@Info_2John @ SECOND JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION There is little to add to what was said about the First Epistle except that here the author terms himself "the elder" (\ho presbuteros\) and writes to "the elect lady" (\eklekti kurii\). There is dispute about both of these titles. Some hold that it is the mythical "presbyter John" of whom Papias may speak, if so understood, but whose very existence is disproved by Dom Chapman in _John the Presbyter and the Fourth Gospel_ (1911). Peter the apostle (1Peter:1:1|) calls himself "fellow-elder" (\sunpresbuteros\) with the other elders (1Peter:5:1|). The word referred originally to age (Luke:15:25|), then to rank or office as in the Sanhedrin (Matthew:16:21;