OT-LAW.filter - rwp transgress:

rwp@1Thessalonians:4:6 @{That no man transgress} (\to m huperbainein\). Old verb to go beyond. Final use of \to\ (accusative of general reference) and the infinitive (negative \m\), parallel to \apechesthai\ and \eidenai ktasthai\ above. {And wrong his brother} (\kai pleonektein ton adelphon autou\). To take more, to overreach, to take advantage of, to defraud. {In the matter} (\en ti pragmati\). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in strkjv@2Corinthians:7:11| (\ti pragmati\). {An avenger} (\ekdikos\). Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next.

rwp@2Peter:2:16 @{But he was rebuked} (\elegxin de eschen\). "But he had rebuke." Second aorist active indicative of \ech\ and accusative of \elegxis\ (late word from \elegch\, a periphrasis for \elegch\, here only in N.T. {For his own transgression} (\idias paranomias\). Objective genitive of \paranomia\, old word (from \paranomos\ lawbreaker), here only in N.T. {A dumb ass} (\hupozugion aphnon\). Dumb is without voice, old word for idols and beasts. The adjective \hupozugios\ (\hupo zugon on\) "being under a yoke," is applied to the ass as the common beast of burden (papyri, Deissmann, _Bible Studies_, p. 160), in N.T. only here and strkjv@Matthew:21:5|. {Spake} (\phthegxamenon\). First aorist middle participle of \phtheggomai\, old verb, to utter a sound, in N.T. only here, verse 18, strkjv@Acts:4:18|. {Stayed} (\eklusen\). First aorist active indicative of \klu\, to hinder. {Madness} (\paraphronian\). Only known example of this word instead of the usual \paraphrosun\ or \paraphronsis\. It is being beside one's wits.

rwp@Galatians:2:18 @{A transgressor} (\parabatn\). Peter, by his shifts had contradicted himself helplessly as Paul shows by this condition. When he lived like a Gentile, he tore down the ceremonial law. When he lived like a Jew, he tore down salvation by grace.

rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\tn parabasen charin proseteth\). First aorist passive of \prostithmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggeln\). Second aorist passive participle of \diatass\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesits\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).

rwp@Hebrews:2:2 @{For if... proved steadfast} (\ei gar... egeneto bebaios\). Condition of first class, assumed as true. {Through angels} (\di' aggeln\). Allusion to the use of angels by God at Sinai as in strkjv@Acts:7:38,53; Gal strkjv@3:19|, though not in the O.T., but in Josephus (_Ant_. XV. 156). {Transgression and disobedience} (\parabasis kai parako\). Both words use \para\ as in \pararumen\, refused to obey (stepping aside, \para-basis\ as in strkjv@Romans:2:23|), neglect to obey (\par-ako\ as in strkjv@Romans:5:19|), more than a mere hendiadys. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward) and \apodidmi\, to give back. The old Greeks used \misthodosia\. {Just} (\endikon\). Old compound adjective, in N.T. only here and strkjv@Romans:3:8|.

rwp@Hebrews:9:15 @{Mediator of a new covenant} (\diathks kains mesits\). See strkjv@8:6| for this phrase with \kreittonos\ instead of \kains\. {A death having taken place} (\thanatou genomenou\). Genitive absolute, referring to Christ's death. {For the redemption} (\eis apolutrsin\). {Of the transgressions} (\tn parabasen\). Really ablative case, "from the transgressions." See verse 12|, \lutrsin\. {Under the first covenant} (\epi ti prti diathki\). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. Songs:then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. {That they may receive} (\hops labsin\). Purpose clause (God's purpose in the rites and symbols) with \hops\ and the second aorist active subjunctive of \lamban\.

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabols kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleii\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephanertai\). Perfect passive indicative of \phanero\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetsin ts hamartias\). See strkjv@7:18| for the word \athetsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

rwp@James:5:20 @{Let him know} (\ginsket\). Present active imperative third person singular of \ginsk\, but Westcott and Hort read \ginskete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph\ of verse 19|. {From the error} (\ek plans\). "Out of the wandering" of verse 19| (\plan\, from which \plana\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchn ek thanatou\). The soul of the sinner (\hamartlon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\ssei\). {Shall cover a multitude of sins} (\kalupsei plthos hamartin\). Future active of \kalupt\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.

rwp@Luke:6:4 @{Did take} (\labn\). Second aorist active participle of \lamban\. Not in Mark and Matthew. See strkjv@Matthew:12:1-8; strkjv@Mark:2:23-28| for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of strkjv@Hosea:6:6|, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5| to after verse 10| and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

rwp@Luke:15:29 @{Do I serve thee} (\douleu soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in strkjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.

rwp@Matthew:6:14 @{Trespasses} (\paraptmata\). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.

rwp@Matthew:15:3 @{Ye also} (\kai hmeis\). Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God "because of your tradition" (\dia tn paradosin hmn\). The accusative with \dia\ means that, not "by means of." Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition. The rabbis placed tradition (the oral law) above the law of God.

rwp@Romans:2:23 @{Through thy transgression of the law} (\dia ts parabases tou nomou\). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like \agnoma\, ignorance, \anomia\, violation of law, \hamartia\, missing the mark, \hettma\, falling short, \parabasis\, passing over the line, \parako\, disobedience to a voice, \paranomia\, putting the law aside, \paraptma\, falling down, \plmmeleia\, discord.

rwp@Romans:4:15 @{Worketh wrath} (\orgn katergazetai\). Because of disobedience to it. {Neither is there transgression} (\oude parabasis\). There is no responsibility for the violation of a non-existent law.

rwp@Romans:4:25 @{For our justification} (\dia tn dikaisin hmn\). The first clause (\paredoth dia ta paraptmata\) is from strkjv@Isaiah:53:12|. The first \dia\ with \paraptmata\ is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second \dia\ is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous m hamartsantas epi ti homoimati ts parabases Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:5:16 @{Through one that sinned} (\di' henos hamartsantos\). "Through one having sinned." That is Adam. Another contrast, difference in source (\ek\). {Of one} (\ex henos\). Supply \paraptmatos\, Adam's one transgression. {Of many trespasses} (\ek polln paraptmatn\). The gift by Christ grew out of manifold sins by Adam's progeny. {Justification} (\dikaima\). Act of righteousness, result, ordinance (1:32; strkjv@2:26; strkjv@8:4|), righteous deed (5:18|), verdict as here (acquittal).

rwp@Romans:5:17 @{Much more} (\polli mallon\). Argument _a fortiori_ again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression \paraptmati\, grace \charitos\; death \thanatos\, life \zi\; the one or {Adam} \tou henos\, the one {Jesus Christ}; reign \basileu\ in both).