OT-LAW.filter - rwp entol:

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@1John:2:7 @{Beloved} (\agaptoi\). First instance of this favourite form of address in these Epistles (3:2,21; strkjv@4:1,7; strkjv@3John:1,2,5,11|). {No new commandment} (\ouk entoln kainn\). Not novel or new in kind (\kainn\ as distinct from \neos\, new in time, for which distinction see strkjv@Luke:5:33-38|). {But an old commandment} (\all' entoln palaian\). Ancient as opposed both to \kainos\ and \neos\. The Mosaic law taught love for one's neighbours and Christ taught love even of enemies. {Which ye had} (\hn eichete\). Imperfect active, reaching back to the beginning of their Christian lives (\ap' archs\). They had heard it expressly from Jesus (John:13:34|), who, however, calls it "a new commandment."

rwp@1John:2:8 @{Again a new commandment} (\palin entoln kainn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\althes en auti kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\althinon\). Genuine, reliable, no false flicker. {Already shineth} (\d phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.

rwp@1John:3:23 @{His commandment} (\h entol autou\). {That} (\hina\). Subfinal use of \hina\ in apposition with \entol\ (commandment) and explanatory of it, as in strkjv@John:15:12| (\entol hina\). See Christ's summary of the commandments (Mark:12:28-31; strkjv@Matthew:22:34-40|). Songs:these two points here (1) {We should believe} (\pisteusmen\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteumen\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in strkjv@1:3|. Note dative \onomati\ here with \pisteu\ as in strkjv@5:10|, though \eis onoma\ (on the name) in strkjv@5:13; strkjv@John:1:12; strkjv@2:23; strkjv@3:18|. But (2) we should love one another" (\agapmen alllous\), as he has already urged (2:7f.; strkjv@3:11|) and as he will repeat (4:7,11f.; strkjv@2John:1:5|) as Jesus (even as he gave us commandment, that is Christ) had previously done (John:13:34; strkjv@15:12,17|). There are frequent points of contact between this Epistle and the words of Jesus in strkjv@John:13-17|.

rwp@1John:4:21 @{That} (\hina\). Sub-final object clause in apposition with \entoln\ as in strkjv@John:13:34; strkjv@15:13|. {From him} (\ap' autou\). Either God or Christ. See strkjv@Mark:12:29-31| for this old commandment (2:7f.|).

rwp@2John:1:4 @{I rejoice} (\echarn\). Second aorist passive of \chair\ as in strkjv@3John:1:3|, "of a glad surprise" (D. Smith), as in strkjv@Mark:14:11|, over the discovery about the blessing of their godly home on these lads. {Greatly} (\lian\). Only here and strkjv@3John:1:3| in John's writings. {I have found} (\heurka\). Perfect active indicative of \heurisk\ as in strkjv@John:1:41|, our "eureka," here with its usual force, a continued discovery. "He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith" (David Smith). {Certain of thy children} (\ek tn teknn\). No \tinas\ as one would expect before \ek\, a not infrequent idiom in the N.T. (John:16:17|). {Walking} (\peripatountas\). Present active accusative supplementary participle agreeing with \tinas\ understood. Probably members of the church off here in Ephesus. {In truth} (\en altheii\). As in verse 1; strkjv@3John:1:4|. {We received} (\elabomen\). Second aorist active (possibly, though not certainly, literary plural) of \lamban\. This very idiom (\entoln lamban\) in strkjv@John:10:18; strkjv@Acts:17:15; Co strkjv@4:10|. Perhaps the reference here is to strkjv@1John:2:7f.; strkjv@3:23|.

rwp@2John:1:5 @{Beseech} (\ert\). For pray as in strkjv@1John:5:16|. {Lady} (\kuria\). Vocative case and in the same sense as in 1|. {As though I wrote} (\hs graphn\). Common idiom \hs\ with the participle (present active) for the alleged reason. {New} (\kainn\). As in strkjv@1John:2:7f.|, which see. {We had} (\eichamen\). Imperfect active (late \-a\ form like \eichan\ in strkjv@Mark:8:7|) of \ech\ and note \eichete\ with \ap' archs\ in strkjv@1John:2:7|. Not literary plural, John identifying all Christians with himself in this blessing. {That we love one another} (\hina agapmen alllous\). Either a final clause after \ert\ as in strkjv@John:17:15| or an object clause in apposition with \entoln\, like strkjv@1John:2:27; strkjv@3:23| and like verse 6|.

rwp@2John:1:6 @{Love} (\h agap\). The love just mentioned. {That we should walk} (\hina peripatmen\). Object clause in nominative case in apposition with \agap\, with \hina\ and the present active subjunctive of \peripate\, "that we keep on walking." {The commandment} (\h entol\). The one just mentioned with the same construction with \hina\ as in strkjv@1John:3:23|. John changes from the first person plural to the second (\kousate\ as in strkjv@1John:2:7|, \peripatte\) as in strkjv@1John:2:5,7|. {In it} (\en auti\). Either to \altheii\ (truth) of verse 4|, \agap\ of this verse, or \entol\ of this verse. Either makes good sense, probably "in love." With \peripate\ (walk) we have often \en\ (1John:1:7,11|, etc.) or \kata\ (according to) as in strkjv@Mark:7:5; strkjv@1Corinthians:3:3; strkjv@2Corinthians:10:2|, etc.

rwp@2Peter:2:21 @{It were better} (\kreitton n\). Apodosis of a condition of second class without \an\, as is usual with clauses of possibility, propriety, obligation (Matthew:26:24; strkjv@1Corinthians:5:10; strkjv@Romans:7:7; strkjv@Hebrews:9:26|). {Not to have known} (\m epegnkenai\). Perfect active infinitive of \epiginsk\ (cf. \epignsei\, verse 20|) to know fully. {The way of righteousness} (\tn hodon ts dikaiosuns\). For the phrase see strkjv@Matthew:21:33|, also the way of truth (2:2|), the straight way (2:15|). {After knowing it} (\epignousin\). Second aorist active participle of \epiginsk\ (just used) in the dative plural agreeing with \autois\ (for them). {To turn back} (\hupostrepsai\). First aorist active infinitive of \hupostreph\, old and common verb, to turn back, to return. {From} (\ek\). Out of. Songs:in strkjv@Acts:12:25| with \hupostreph\. With ablative case. See strkjv@Romans:7:12| for \hagia\ applied to \h entol\ (cf. strkjv@1Timothy:6:14|). II Peter strikes a high ethical note (1:5ff.|). {Delivered} (\paradotheiss\). First aorist passive participle feminine ablative singular of \paradidmi\.

rwp@2Peter:3:2 @{That ye should remember} (\mnsthnai\). First aorist passive (deponent) infinitive of \mimnsk\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirmenn\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rmatn\ after \mnsthnai\. {And the commandment} (\kai ts entols\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\tn apostoln humn tou kuriou kai stros\). \Humn\ (your) is correct, not \hmn\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \tn apostoln\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmaltos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstratites\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnab\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).

rwp@Ephesians:2:15 @{Having abolished} (\katargsas\). First aorist active participle of \katarge\, to make null and void. {The enmity} (\tn echthran\). But it is very doubtful if \tn echthran\ (old word from \echthros\, hostile, strkjv@Luke:23:12|) is the object of \katargsas\. It looks as if it is in apposition with to \mesotoichon\ and so the further object of \lusas\. The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether "in his flesh" (\en ti sarki autou\) should be taken with \lusas\ and refer especially to the Cross (Colossians:1:22|) or be taken with \katargsas\. Either makes sense, but better sense with \lusas\. Certainly "the law of commandments in ordinances (\ton nomon tn entoln en dogmasin\) is governed by \katargsas\. {That he might create} (\hina ktisi\). Final clause with first aorist active subjunctive of \ktiz\. {The twain} (\tous duo\). The two men (masculine here, neuter in verse 14|), Jew and Gentile. {One new man} (\eis hena kainon anthrpon\). Into one fresh man (Colossians:3:9-11|) "in himself" (\en hauti\). Thus alone is it possible. {Making peace} (\poin eirnn\). Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes.

rwp@Ephesians:6:2 @{Which} (\htis\). "Which very" = "for such is." {The first commandment with promise} (\entol prt en epaggelii\). \En\ here means "accompanied by" (Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Exodus:20:12|) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of \en epaggelii\ here to \prt\ points to the other view.

rwp@John:11:57 @{The chief priests and the Pharisees} (\hoi archiereis kai hoi Pharisaioi\). The Sanhedrin. {Had given commandment} (\dedkeisan entolas\). Past perfect active of \didmi\. {That he should shew it} (\hina mnusi\). Sub-final \hina\ with first aorist active subjunctive of \mnu\, old verb to disclose, to report formally (Acts:23:30|). {If any man knew} (\ean tis gni\). Third-class condition with \ean\ and second aorist active subjunctive of \ginsk\. {Where he was} (\pou estin\). Indirect question with interrogative adverb and present indicative \estin\ retained like \gni\ and \mnusi\ after the secondary tense \dedkeisan\. {That they might take him} (\hops piassin auton\). Purpose clause with \hops\ instead of \hina\ and first aorist active subjunctive of \piaz\ so often used before (7:44|, etc.).

rwp@Mark:7:8 @{Ye leave the commandment of God} (\aphentes tn entoln tou theou\). Note the sharp contrast between the command of God and the traditions of men. Jesus here drives a keen wedge into the Pharisaic contention. They had covered up the Word of God with their oral teaching. Jesus here shows that they care more for the oral teaching of the scribes and elders than for the written law of God. The Talmud gives abundant and specific confirmation of the truthfulness of this indictment.

rwp@Mark:7:9 @{Full well do ye reject the commandment of God that ye may keep your traditions} (\kals atheteite tn entoln tou theou hina tn paradosin humn trste\). One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God's word. See my _The Pharisees and Jesus_ for illustrations of the way that they placed this oral tradition above the written law. See on ¯Matthew:15:7|.

rwp@Matthew:22:36 @{The great commandment in the law} (\entol megal en ti nomi\). The positive adjective is sometimes as high in rank as the superlative. See \megas\ in strkjv@Matthew:5:19| in contrast with \elachistos\. The superlative \megistos\ occurs in the N.T. only in strkjv@2Peter:1:4|. Possibly this scribe wishes to know which commandment stood first (Mark:12:28|) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.

rwp@Revelation:12:17 @{Waxed wroth} (\rgisth\). First aorist (ingressive) passive indicative of \orgizomai\, "became angry." {With the woman} (\epi ti gunaiki\). "At the woman," "because of the woman." {Went away} (\aplthen\). "Went off" in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to strkjv@Genesis:3:15|. The devil carries on relentless war with all those "which keep the commandments of God and hold the testimony of Jesus" (\tn trountn tas entolas tou theou kai echontn tn marturian Isou\). These two marks excite the wrath of the devil then and always. Cf. strkjv@1:9; strkjv@6:9; strkjv@14:12; strkjv@19:10; strkjv@20:4|.

rwp@Romans:7:9 @{I was alive} (\ezn\). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (\h hamartia anezsen\). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (\elthouss ts entols\, genitive absolute). {But I died} (\eg de apethanon\). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.