OT-HISTORY.filter - rwp echete:

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

rwp@Acts:5:35 @{Take heed} (\prosechete heautois\). Hold your mind (\noun\, unexpressed) for or on yourselves (dative case), the usual idiom.

rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zloute\). Present active indicatives of \phoneu\ (old verb from \phoneus\, murderer) and \zlo\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to m aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Hums\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite\ and \aiteomai\ often "an extinct subtlety."

rwp@John:6:53 @{Except ye eat} (\ean m phagte\). Negative condition of third class with second aorist active subjunctive of \esthi\. Jesus repeats the statement in verses 50,51|. Note change of \mou\ (my) in verse 51| to \tou huiou tou anthrpou\ with same idea. {And drink his blood} (\kai pite autou to haima\). Same condition with second aorist active subjunctive of \pin\. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse 47|), for "ye have not life in yourselves" (\ouk echete zn en heautois\). Life is found only in Christ.

rwp@John:12:8 @{Ye have always} (\pantote echete\). Jesus does not discredit gifts to the poor at all. But there is relativity in one's duties. {But me ye have not always} (\eme de ou pantote echete\). This is what Mary perceived with her delicate woman's intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in strkjv@Mark:14:9; strkjv@Matthew:26:13|, but he does show her keen sympathetic insight and Christ's genuine appreciation of her noble deed. It is curiously \mal-a-propos\ surely to put alongside this incident the other incident told long before by Luke (Luke:7:35ff.|) of the sinful woman. Let Mary alone in her glorious act of love.

rwp@John:12:35 @{Yet a little while is the light among you} (\eti mikron chronon to phs en humin estin\). \Chronon\ is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (8:12|) and urges that they take advantage of their privilege "while ye have the light" (\hs to phs echete\). {That darkness overtake you not} (\hina m skotia humas katalabi\). Purpose (negative) with \hina m\ and second aorist active subjunctive of \katalamban\. See this verb in strkjv@1:5|. In strkjv@1Thessalonians:5:4| this verb occurs with \hmera\ (day) overtaking one like a thief. {Knoweth not whither he goeth} (\ouk oiden pou hupagei\). See strkjv@11:10| for this idea and the same language in strkjv@1John:2:11|. The ancients did not have our electric street lights. The dark streets were a terror to travellers.

rwp@John:21:5 @{Children} (\Paidia\). Diminutive of \pais\ and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in strkjv@1John:2:13,18|. {Have ye aught to eat?} (\m ti prosphagion echete;\). The negative answer is expected by this polite inquiry as in strkjv@4:29|. The rare and late word \prosphagion\ from the root \phag\ (\esthi\, to eat) and \pros\ (in addition) was used for a relish with bread and then for fish as here. Songs:in the papyri. Nowhere else in the N.T.

rwp@Luke:6:24 @{But woe unto you that are rich} (\Pln ouai humin tois plousiois\). Sharp contrast (\pln\). As a matter of fact the rich Pharisees and Sadducees were the chief opposers of Christ as of the early disciples later (James:5:1-6|). {Ye have received} (\apechete\). Receipt in full \apech\ means as the papyri show. {Consolation} (\paraklsin\). From \parakale\, to call to one's side, to encourage, to help, to cheer.

rwp@Matthew:10:17 @{Beware of men} (\prosechete apo tn anthrpn\). Ablative case with \apo\. Hold your mind (\noun\ understood) away from. The article with \anthrpn\ points back to \lukn\ (wolves) in strkjv@10:16|.

rwp@Romans:6:22 @{Ye have your fruit unto sanctification} (\echete ton karpon humn eis hagiasmon\). Freedom from sin and slavery to God bring permanent fruit that leads to sanctification. {And the end eternal life} (\to de telos zn ainion\). Note accusative case \zn ainion\, object of \echete\ (ye have), though \thanatos\ in contrast above is nominative.