OT-HISTORY.filter - rwp kosmon:

rwp@Acts:17:24 @{The God that made the world} (\Hosea:theos ho poisas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en auti\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gs huparchn kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoitois naois katoikei\). The old adjective \cheiropoitos\ (\cheir, poie\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@Psalms:40:7-9| which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having \sma\ (body) rather than \tia\ (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). Songs:the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson). {A body didst thou prepare for me} (\sma katrtis moi\). First aorist middle indicative second person singular of \katartiz\, to make ready, equip. Using \sma\ (body) for \tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.

rwp@Hebrews:11:7 @{Being warned of God} (\chrmatistheis\). First aorist passive participle of \chrmatiz\, old word for oracular or divine communications as already in strkjv@8:5| (cf. strkjv@Matthew:2:12,22|, etc.). {Moved with godly fear} (\eulabth\). First aorist passive indicative of \eulabeomai\, old verb from \eulabs\ (from \eu\ and \labein\, to take hold well or carefully), to show oneself \eulabs\, to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in strkjv@Acts:23:10|), often in LXX. {An ark} (\kibton\). strkjv@Genesis:6:15; strkjv@Matthew:24:38|. Shaped like a box (cf. strkjv@Hebrews:9:4|). {Through which} (\di' hs\). Through his faith as shown in building the ark. {The world} (\ton kosmon\). Sinful humanity as in verse 38|. {Heir} (\klronomos\). In strkjv@2Peter:2:5| Noah is called "a preacher of righteousness" as here "heir of righteousness." He himself believed his message about the flood. Like Enoch he walked with God (Genesis:6:9|).

rwp@John:12:47 @{If any one} (\ean tis\). Third-class condition with \ean\ and first aorist active subjunctive (\akousi\) of \akou\ and same form (\phulaxi\) of \phulass\ with negative \m\. {But to save the world} (\all' hina ss ton kosmon\). Purpose clause again (cf. \hina krin\, just before) with \hina\ and first aorist active of sz. Exaggerated contrast again, "not so much to judge, but also to save." See strkjv@3:17| for same contrast. And yet Jesus does judge the world inevitably (8:15f.; strkjv@9:39|), but his primary purpose is to save the world (3:16|). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew:7:24,26|) and also strkjv@Luke:11:28|.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elthn\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosuns\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krises\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:16:33 @{That in me ye may have peace} (\hina en emoi eirnn echte\). Present active subjunctive of \ech\, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (14:27|). {Be of good cheer} (\tharseite\). Imperative active from \tharsos\, courage (Acts:28:15|). A word for courage in the face of danger, only here in John, but see strkjv@Matthew:9:2,22; strkjv@Mark:10:49|. {I have overcome the world} (\eg, nenikka ton kosmon\). Perfect active indicative of \nika\, to be victorious, to conquer. Always of spiritual victory in the N.T. See strkjv@1John:5:4f|. This majestic proclamation of victory over death may be compared with \tetelestai\ ({It is finished}) in strkjv@John:19:30| as Christ died and with Paul's \hupernikmen\ (we are more than conquerors) in strkjv@Romans:8:37|.

rwp@John:17:5 @{With thine own self} (\para seauti\). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. strkjv@1:1|) enjoyed before the Incarnation (John:1:14|). This is not just ideal pre-existence, but actual and conscious existence at the Father's side (\para soi\, with thee) "which I had" (\hi eichon\, imperfect active of \ech\, I used to have, with attraction of case of \hn\ to \hi\ because of \doxi\), "before the world was" (\pro tou ton kosmon einai\), "before the being as to the world" (cf. verse 24|). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24| are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phillipians:2:5-11|).

rwp@John:17:14 @{Not of the world} (\ouk ek tou kosmou\). They are "in the world" (\en ti kosmi\, verse 13|) still and Christ sends them "into the world" (\eis ton kosmon\, verse 18|), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses (14-19|) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

rwp@John:21:25 @{If they should be written every one} (\ean graphtai kath' hen\). Condition of the third class with \ean\ and present passive subjunctive of \graph\, "If they should be written one by one" (in full detail). {I suppose} (\oimai\). Note change back to the first person singular by the author. {Would not contain} (\oud' auton ton kosmon chrsein\). Future active infinitive in indirect discourse after \oimai\. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.|) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.

rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\hsper di' henos anthrpou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\h hamartia eis ton kosmon eislthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai houts eis pantas anthrpous dilthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21| eternal death is Paul's idea and that lurks constantly behind physical death with Paul. {For that all sinned} (\eph' hi pantes hmarton\). Constative (summary) aorist active indicative of \hamartan\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' hi\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).