Bible:
Filter: String:

NT-GOSPEL.filter - rwp hagiaz:

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@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:3:15 @{Sanctify} (\hagiasate\). First aorist active imperative of \hagiaz\. This instead of being afraid. {Christ as Lord} (\kurion ton Christon\). \Ton Christon\, direct object with article and \kurion\ predicate accusative (without article). This is the correct text, not \ton theon\ of the Textus Receptus. An adaptation to Christ of strkjv@Isaiah:8:13|. {Being ready always} (\hetoimoi aei\). No participle in the Greek, old adjective (Titus:3:1|). {To give answer} (\pros apologian\). "For an apology," the old sense of \apologia\, an answer back, a defence (not excuse), as in strkjv@Acts:22:1|, from \apologeomai\ to defend (not to apologize). {A reason concerning the hope that is in you} (\logon peri ts en humin elpidos\). Original sense of \logon\ (accusative of the thing with \aitounti\ with \hums\, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. {Yet with meekness and fear} (\alla meta prauttos kai phobou\). Of God (2:18; strkjv@3:2,4|), not of man.

rwp@1Timothy:4:5 @{It is sanctified} (\hagiazetai\). Present passive indicative of \hagiaz\, here "rendered holy" rather than "declared holy." Cf. verse 4|. {Through the word of God and prayers} (\dia logou theou kai enteuxes\). See strkjv@2:1| for \enteuxis\. Paul seems to refer to Genesis 1. It is almost a hendiadys "by the use of Scripture in prayer."

rwp@Ephesians:5:26 @{That he might sanctify it} (\hina autn hagiasi\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagiaz\. Jesus stated this as his longing and his prayer (John:17:17-19|). This was the purpose of Christ's death (verse 25|). {Having cleansed it} (\katharisas\). First aorist active participle of \kathariz\, to cleanse, either simultaneous action or antecedent. {By the washing of water} (\ti loutri tou hudatos\). If \loutron\ only means bath or bathing-place ( = \loutron\), then \loutri\ is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of \loutron\ is in strkjv@Titus:3:5|. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See strkjv@1Corinthians:6:11| for the bringing together of \apelousasthe\ and \hgiasthte\. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv@Romans:6:4-6|. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (\en rmati\). In strkjv@John:17:17| Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with \katharisas\ (having cleansed). Some take it to mean the baptismal formula.

rwp@Hebrews:9:13 @{Ashes} (\spodos\). Old word, in N. T. only here, strkjv@Matthew:11:21; strkjv@Luke:10:13|. Common in LXX. {Of a heifer} (\damales\). Old word (\damalis\), a red heifer whose ashes mingled with water (\meta hudatos\, verse 19|) were sprinkled (\rantizousa\, present active participle of \rantiz\, in LXX, though \rain\ more common) on the contaminated or defiled ones (Numbers:19|) as the blood of bulls and goats was offered for sins (Leviticus:16|). {Sanctify} (\hagiazei\). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing (\katharotta\, old word here only in N.T.) of the flesh," but not for the conscience (verse 9|). The cow was \ammon\, the individual \katharos\.

rwp@Hebrews:10:10 @{We have been sanctified} (\hgiasmenoi esmen\). Periphrastic perfect passive indicative of \hagiaz\, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, _The Death of Christ_, p. 234).

rwp@Hebrews:10:29 @{How much} (\posi\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\timrias\). Genitive case with \axithsetai\ (first future passive of \axio\, to deem worthy). The word \timria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatsas\). First aorist active articular participle of \katapate\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en hi hgiasth\). First aorist passive indicative of \hagiaz\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).

rwp@Hebrews:13:12 @{Wherefore Jesus also} (\dio kai Isous\). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18|). The purpose of Jesus is shown (\hina hagiasi\, \hina\ and the first aorist active subjunctive of \hagiaz\, to sanctify), the means employed (\dia tou idiou haimatos\, by his own blood), the place of his suffering (\epathen\, as in strkjv@5:8|) is also given (\ex ts puls\, outside the gate, implied in strkjv@John:19:17|) which phrase corresponds to "outside the camp" of verse 11|.

rwp@John:17:17 @{Sanctify} (\hagiason\). First aorist active imperative of \hagiaz\. To consecrate or set apart persons or things to God. See strkjv@Exodus:28:41; strkjv@29:1,36; strkjv@40:13|. See Paul's prayer for the Thessalonians (1Thessalonians:5:23|). This is done in the sphere (\en\) of truth (God's truth), God's Word (not human speculation, but God's message to us).

rwp@John:17:19 @{I sanctify myself} (\eg hagiaz emauton\). To his holy ministry to which the Father "sanctified" (\hgiasen\) him (John:10:36|). {That they themselves also may be sanctified in truth} (\hina sin kai autoi hgiasmenoi en altheii\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \hagiaz\ (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2Corinthians:11:13-15|).

rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adiksat eti\). First aorist (constative) active imperative of \adike\, viewed here as a whole. The language is probably ironical, with a reminder of strkjv@Daniel:12:10|, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. Songs:as to "Let him be made filthy still" (\rupantht eti\). First aorist (constative) passive imperative of \rupain\, old verb, to make foul or filthy (from \rupos\, filth, strkjv@1Peter:3:21|, as is \ruparos\, filthy), here only in N.T. The use of \eti\ is not perfectly clear, whether "still" or "yet more." It is the time when Christ has shut the door to those outside who are now without hope (Matthew:25:10; strkjv@Luke:13:25|). \Ruparos\ occurs elsewhere in N.T. only in strkjv@James:2:2|, and \ruparia\ (filthiness) only in strkjv@James:1:21|. Songs:then "the righteous" (\ho dikaios\) is to do righteousness still (\dikaiosunn poisat eti\, first constative aorist active imperative of \poie\) and "the holy" (\ho hagios\) to be made holy still (\hagiastht eti\, first constative aorist passive imperative of \hagiaz\). The states of both the evil and the good are now fixed forever. There is no word here about a "second chance" hereafter.