KJV: Go to now, ye rich men, weep and howl for your miseries that shall come upon you.
YLT: Go, now, ye rich! weep, howling over your miseries that are coming upon you;
Darby: Go to now, ye rich, weep, howling over your miseries that are coming upon you.
ASV: Come now, ye rich, weep and howl for your miseries that are coming upon you.
Ἄγε | Come |
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ἄγω Sense: to lead, take with one. |
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νῦν | now |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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πλούσιοι | rich |
Parse: Adjective, Vocative Masculine Plural Root: πλούσιος Sense: wealthy, abounding in material resources. |
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κλαύσατε | weep |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: κλαίω Sense: to mourn, weep, lament. |
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ὀλολύζοντες | wailing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ὀλολύζω Sense: to howl, wail, lament. |
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ἐπὶ | over |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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ταλαιπωρίαις | miseries |
Parse: Noun, Dative Feminine Plural Root: ταλαιπωρία Sense: hardship, trouble, calamity, misery. |
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ὑμῶν | upon you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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ταῖς | that [are] |
Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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ἐπερχομέναις | coming |
Parse: Verb, Present Participle Middle or Passive, Dative Feminine Plural Root: ἐπεισέρχομαι Sense: to come to arrive. |
Greek Commentary for James 5:1
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 5:1-6., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 2:1) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
“Burst into weeping (ingressive aorist active imperative of κλαιω klaiō as in James 4:9), howling with grief” (present active participle of the old onomatopoetic verb ολολυζω ololuzō here only in N.T., like Latin ululare, with which compare αλαλαζω alalazō in Matthew 5:38.For your miseries (επι ταις ταλαιπωριαις υμων epi tais talaipōriais humōn). Old word from ταλαιπωρος talaipōros (Romans 7:24) and like ταλαιπωρεω talaipōreō in James 4:9 (from τλαω tlaō to endure and πωρος pōros a callus).That are coming upon you Present middle participle of the old compound επερχομαι eperchomai to come upon, used here in futuristic prophetic sense. [source]
Old word from ταλαιπωρος talaipōros (Romans 7:24) and like ταλαιπωρεω talaipōreō in James 4:9 (from τλαω tlaō to endure and πωρος pōros a callus). [source]
Present middle participle of the old compound επερχομαι eperchomai to come upon, used here in futuristic prophetic sense. [source]
See on James 4:13. [source]
Only here and Romans 3:16. See on be afflicted, James 4:9. [source]
Present participle. More correctly, as Rev., that are coming. [source]
Lit., weep, howling. The latter is a descriptive word, ol-ol-uz-oOnly here in New Testament, and denoting a more demonstrative and passionate expression of grief than weeping. [source]
Reverse Greek Commentary Search for James 5:1
The words imply: 1. That confession was connected with baptism. They were baptized while in the act of confessing. 2. An open confession, not a private one to John ( ἐξ , compare Acts 19:18; James 5:16). 3. An individual confession; possibly a specific one. (See Luke 3:10-15.) [source]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
An onomatopoetic word from Pindar down. The soldiers on entering battle cried Αλαλα Alāla Used of clanging cymbals (1 Corinthians 13:1). Like ολολυζω ololuzō in James 5:1. It is used here of the monotonous wail of the hired mourners. [source]
Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι aleiphō elaiōi used in connection with healing save in James 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See note on Luke 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειπω aleiphō in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειπω aleiphō can be translated rub or anoint without any ceremony. “Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century” (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor. [source]
See on James 5:11. [source]
Lit., to send away in discharge. Inserted from the Sept. of Luke 3:3, and James 5:15. [source]
See on James 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι , in the same sense. Luke 4:39; John 4:52. [source]
See on Luke 3:3; and on forgiven, James 5:15. [source]
See on Luke 3:3; and James 5:15. [source]
Lit., bowels of mercy. See on 1 Peter 3:8; and James 5:11. Rev. gives heart of mercy in margin. Wyc., frightfully, entrails of mercy. [source]
Accusative of duration of time without επι epi (doubtful). The same period is given in James 5:17, the popular Jewish way of speaking. In 1 Kings 18:1 the rain is said to have come in the third year. But the famine probably lasted still longer. [source]
Sharp contrast 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). [source]
The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world. [source]
Literally, rejoiceth with joy. A Hebrew idiom. See on Luke 22:15, and compare Acts 23:14; James 5:17. Only here in John's writings. [source]
See on Luke 14:30; see on Luke 16:3; see on James 5:16. [source]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
Proleptic position of “Jesus,” “Jesus therefore when he saw.” She was weeping at the feet of Jesus, not at the tomb. And the Jews also weeping Mary‘s weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual “wailing” as the verb κλαιω klaiō can mean. Κλαιω Klaiō is joined with αλαλαζω alalazō in Mark 5:38, with ολολυζω ololuzō in James 5:1, with τορυβεω thorubeō in Mark 5:39, with πεντεω pentheō in Mark 16:10. It was an incongruous combination. He groaned in the spirit First aorist middle indicative of εμβριμαομαι embrimaomai old verb (from εν en and βριμη brimē strength) to snort with anger like a horse. It occurs in the lxx (Dan 11:30) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark 1:43; Mark 14:5; Matthew 9:30). So it seems best to see that sense here and in John 11:38. The presence of these Jews, the grief of Mary, Christ‘s own concern, the problem of the raising of Lazarus - all greatly agitated the spirit of Jesus (locative case τωι πνευματι tōi pneumati). He struggled for self-control. Was troubled First aorist active indicative of ταρασσω tarassō old verb to disturb, to agitate, with the reflexive pronoun, “he agitated himself” (not passive voice, not middle). “His sympathy with the weeping sister and the wailing crowd caused this deep emotion” (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus. [source]
For the old παραδειγμα paradeigma (not in N.T.), from υποδεικνυμι hupodeiknumi to show under the eyes as an illustration or warning (Matthew 3:7), common in the papyri for illustration, example, warning, here only in John, but in James 5:10; 2 Peter 2:6; Hebrews 4:11; Hebrews 8:5; Hebrews 9:26. Peter uses τυποι tupoi (1 Peter 5:3) with this incident in mind. In Judges 1:7 δειγμα deigma (without υπο hupo) occurs in the sense of example. That ye also should do Purpose clause with ινα hina and the present active subjunctive of ποιεω poieō (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the “example” applies to all the relations of believers with each other. It is one that is continually needed. [source]
See on Matthew 3:2; and James 5:15; and Luke 3:3. [source]
The verb means to shew by example. Thus, Luke 6:47, “I will shew you to whom he is like,” is followed by the illustration of the man who built upon the rock. So Acts 9:16. God will shew Paul by practical experience how great things he must suffer. The kindred noun ὑπόδειγμα is always rendered example or pattern. See John 13:15; James 5:10, etc.; and note on 2 Peter 2:6. Rev., correctly, In all things I gave you an example. [source]
Only here and James 5:17, on which see note. Better, of like nature. [source]
See on Luke 3:3; and James 5:15. [source]
First aorist active indicative of υποδεικνυμι hupodeiknumi old verb to show under one‘s eyes, to give object lesson, by deed as well as by word (Luke 6:47). υποδειγμα Hupodeigma means example (John 13:15; James 5:10). So Paul appeals to his example in 1 Corinthians 11:1; Philemon 3:17. Παντα Panta is accusative plural of general reference (in all things). [source]
God had spoken. That was enough. This old verb from ευτυμος euthumos in the N.T. only here, Acts 27:25; James 5:13. See the adjective Acts 27:36. [source]
Old adjective from ομοιος homoios (like) and πασχω paschō to experience. In the N.T. only here and James 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Acts 10:25.). υμιν Humin is associative instrumental case. And bring you good tidings (ευαγγελιζομενοι euaggelizomenoi). No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). That ye should turn from these vain things He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
“Held together.” Common verb again for the sick as in Luke 4:38. Of fever (πυρετοις puretois). Instrumental case, and plural “fevers,” medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). Dysentery Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι anagomenois (when we sailed) “the things for our needs” (αναγομενοις ta pros tas chreias). [source]
Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι anagomenois (when we sailed) “the things for our needs” (αναγομενοις ta pros tas chreias). [source]
Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον iaomai is employed here of the miraculous healing by Paul while ιαομαι therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. [source]
Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3. [source]
See on James 5:13. [source]
Or pray as 2 Corinthians 13:7, 2 Corinthians 13:9; James 5:16. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus: “Whom I could have wished ( ἐβουλόμην ) to keep with me,” if it had not been too much to ask (Philemon 1:13). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained. [source]
Cited from Job 5:13, but not following the Septuagint verbally. The verb occurs only here, meaning to grasp with the hand. Rev., more accurately, gives the force of the participle with the article, he that taketh. This is the only allusion to the book of Job in the New Testament, except James 5:11. [source]
Etymologically akin to operations. See on Mark 6:14; see on James 5:16. [source]
Ιαμα Iama old word from ιαομαι iaomai common in lxx, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Luke 7:21 (of Jesus). Note εν en here as just before. [source]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
See on 1 Peter 3:8; see on James 5:11. Rev., affections. It is your love that is contracted. [source]
See on Mark 6:14; see on James 5:16. [source]
Paul raises the question of fickleness about any of his plans. Yea yea (Ναι ναι Nai nai) - nay nay See a similar repetition in Matthew 5:37. It is plain in James 5:12 where “the yea” is “yea” and “the nay” is “nay.” That seems to be Paul‘s meaning here, “that the Yea may be yea and the Nay may be nay.” [source]
See a similar repetition in Matthew 5:37. It is plain in James 5:12 where “the yea” is “yea” and “the nay” is “nay.” That seems to be Paul‘s meaning here, “that the Yea may be yea and the Nay may be nay.” [source]
The same figure as in 2 Corinthians 6:11. See note on 2 Corinthians 4:8 for στενοχωρεω stenochōreō There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (σπλαγχνα splagchna for affection as in James 5:11; 1 Peter 3:8). [source]
Rev., may be strong. This compound verb occurs only here. The preposition ἐξ has the force of fully or eminently. Ἱσχύς is strength embodied; inhering in organized power. Hence it is an advance on δυνάμει mightin Ephesians 3:16(see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare Luke 14:30(note); Luke 16:3(note); Acts 27:16(note); James 5:16(note). [source]
See on Luke 3:3; see on James 5:15; see on Romans 3:25. Forgiveness specifies the peculiar quality of redemption. [source]
Completing and guarding the previous statement. In you, not among you. Worketh ( ἐνεργῶν ). See on Mark 6:14; see on James 5:16. The verb means effectual working. In the active voice, to be at work. In the middle voice, as here (used only by James and Paul, and only of things), to display one's activity; show one's self-operative. Compare Ephesians 3:20. [source]
Kindred with the preceding. See on James 5:16. [source]
See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians “into unity and redemption ( ἀπολύτρωσιν ) and communion of powers.” The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator. In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philemon 2:6-11. -DIVIDER- -DIVIDER- [source]
Κρατος Kratos is old word for perfect strength (cf. κρατεω κρατιλος krateōεις πασαν υπομονην και μακροτυμιαν kratilos). In N.T. it is applied only to God. Here his might is accompanied by glory (Shekinah). Unto all patience and longsuffering (υπομονη eis pāsan hupomonēn kai makrothumian). See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω Hupomonē is remaining under (μακροτυμια hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
See both together also in James 5:10.; 2 Corinthians 6:4, 2 Corinthians 6:6; 2 Timothy 3:10. υπομενω Hupomonē is remaining under (μακροτυμια hupomenō) difficulties without succumbing, while makrothumia is the long endurance that does not retaliate (Trench). [source]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος klētos and εκλεκτος eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη tapeinophrosunē), long-suffering (μακροτυμιαν makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
Referring to the word, not to God. Comp. Philemon 2:13. In the middle voice as here, used only by Paul and James, and only of things. See Ephesians 3:20; Colossians 1:29; James 5:16, and footnote on Colossians 1:29. The noun ἐνέργεια , PoIt means power in exercise, and is used only of superhuman power. [source]
Lit. is profitable for a little. The phrase πρὸς ὀλίγον only here and James 5:14. In the latter passage it means for a little while. Comp. Hebrews 12:10, πρὸς ὀλίγας ἡμέρας for a few days. According to some, this is the meaning here; but against this is the antithesis πρὸς πάντα unto all things. The meaning is rather, the use of the athlete's training extends to only a few things. Ὡφέλιμος usefulor profitable, only in Pastorals. Comp. 2 Timothy 3:16; Titus 3:8. olxx. [source]
Wherein refers to the gospel. Κακοπαθεῖν only here, 2 Timothy 4:5, and James 5:13. lxx, Jonah 4:10. [source]
See on James 5:16. This adjective, and the kindred ἐνεργέω towork, be effectual, ἐνέργημα workingoperation, and ἐνέργεια energypower in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philemon 2:13; 1 Corinthians 12:10; Hebrews 4:12. [source]
This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]
Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies “to give back.” The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruitwith διδόναι togive, Matthew 13:8; Mark 4:8: with ποιεῖν tomake or produce, often in Synoptic Gospels, as Matthew 3:8, Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν tobear, always and only in John, John 12:24; John 15:2, John 15:4, John 15:5, John 15:8, John 15:16: with βλαστάνειν tobring forth, James 5:18. Ἑιρηνικός peaceablein N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceablefruit (omit the ), N.T.oolxx. The phrase fruit of righteousness, Philemon 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13: comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness. [source]
First aorist middle imperative of αναλογιζομαι analogizomai old word to reckon up, to compare, to weigh, only here in the N.T. See κατανοησατε katanoēsate in Hebrews 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. Endured Perfect active participle of the same verb υπομενω hupomenō used in Hebrews 12:2. Gainsaying Old word from αντιλογος antilogos (from αντιλεγω antilegō), already in Hebrews 6:16; Hebrews 7:7. Of sinners “By sinners.” Against themselves Against their better selves if a genuine reading. But εις εαυτον eis heauton (against himself), against Christ, is far more likely correct. That ye wax not weary Negative final clause with ινα μη hina mē and the second aorist active subjunctive of καμνω kamnō old verb to be weary as here or sick as in James 5:15. Fainting in your souls Present passive participle of εκλυω ekluō old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in Hebrews 12:5. The rest of the Epistle drives home the argument. [source]
Volitive subjunctive aorist of σπουδαζω spoudazō old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17). The exhortation has a warning like that in Hebrews 4:1. That no man fall Negative purpose with ινα μη hina mē and the second aorist active subjunctive of πιπτω piptō to fall. After the same example of disobedience The unbelief is like that seen in the Israelites (Hebrews 3:12, Hebrews 3:18; Hebrews 4:2). υποδειγμα Hupodeigma is a late word from υποδεικνυμι hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples. [source]
See on the kindred word κακοπάθεια ,suffering, James 5:10. Only here and 2 Timothy 2:3, 2 Timothy 2:9; 2 Timothy 4:5. [source]
Only here in New Testament. The kindred noun ταλαιπωρία , misery, occurs James 5:1. [source]
Lit., “work sin.” Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common ἁμαρτίαν ποιεῖν , to do sin John 8:34; James 5:15; 1 Peter 2:22. The position of sin is emphatic: “it is sin that ye are working.” [source]
Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος dokimios as an adjective in the same sense (good gold, standard gold) as δοκιμος dokimos proved or tested (James 1:12). The use of το δοκιμιον to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard. James here, as in James 1:6; James 2:1; James 5:15, regards faith Present (durative) middle indicative of the compound verb with the perfective sense of κατα kata as in Philemon 2:12, which see.Patience Old and common word for remaining under (υπομενω hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]
To prove this point James quotes Proverbs 3:34.God resisteth the proud (ο τεος υπερηπανοις αντιτασσεται ho theos huperēphanois antitassetai). Present middle (direct) indicative of αντιτασσω antitassō old military term, to range in battle against, with dative case (Romans 13:2) as in James 5:6. υπερηπανοις Huperēphanois (υπερ παινομαι huperταπεινοις δε διδωσιν χαριν phainomai) is like our vernacular “stuck-up folks” (Romans 1:30), “haughty persons.”But giveth grace to the humble Anarthrous adjective again, “to humble or lowly persons,” for which word see James 1:9. Cf. James 2:5-7; James 5:1-6. [source]
Anarthrous adjective again, “to humble or lowly persons,” for which word see James 1:9. Cf. James 2:5-7; James 5:1-6. [source]
First aorist active imperative ταλαιπωρεω talaipōreō old verb from ταλαιπωρος talaipōros (Romans 7:24), to endure toils, here only in N.T. Cf. ταλαιπωριαις talaipōriais in James 5:1. [source]
Prohibition against such a habit or a command to quit doing it, with μη mē and the present imperative of καταλαλεω katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). [source]
Interjectional use of αγε age (from αγω agō) as in James 5:1 (only N.T. instances) with a plural verb (οι λεγοντες hoi legontes present active articular participle, ye that say) as is common in ancient Greek like ιδε νυν ηκουσατε ide nun ēkousate (Matthew 26:65). [source]
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 2:1., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 5:1-6) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
A direct corollary First aorist (constative) active imperative of μακροτυμεω makrothumeō late compound (Plutarch, lxx) from μακροτυμος makrothumos On the exhortation to patience (υπομενω hupomonē) see James 1:3., James 1:12 and repeated in James 5:11. They will need both submission (μακροτυμια hupomenō James 5:11) and steadfastness (εως της παρουσιας makrothumia James 5:10). [source]
Negative purpose clause with ινα μη hina mē and the first aorist passive subjunctive of κρινω krinō As already indicated (James 2:12.; James 4:12) and repeated in James 5:12. Reminiscence of the words of Jesus in Matthew 7:1.Standeth before the doors (προ των τυρων εστηκεν pro tōn thurōn hestēken). Perfect active indicative of ιστημι histēmi “is standing now.” Again like the language of Jesus in Matthew 24:33 (επι τυραις epi thurais) and Mark 13:29. Jesus the Judge is pictured as ready to enter for the judgment. [source]
Old word from κακοπατης kakopathēs (suffering evil, κακοπατεω kakopatheō in James 5:13; 2 Timothy 2:3, 2 Timothy 2:9), here only in N.T.Of patience (μακροτυμιας makrothumias). Like μακροτυμεω makrothumeō in James 5:7. See both μακροτυμια makrothumia and υπομονη hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing).In the name of As in Jeremiah 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198). [source]
See James 5:10 for κακοπατια kakopathia The verb in N.T. occurs only here and in 2 Timothy 2:3, 2 Timothy 2:9; 2 Timothy 4:5. The lively interrogative is common in the diatribe and suits the style of James. [source]
As in James 3:13.Let him pray (προσευχεστω proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).Is any cheerful Present active indicative of ευτυμεω euthumeō old verb from ευτυμος euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.Let him sing praise (πσαλλετω psalletō). Present active imperative of πσαλλω psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.” [source]
Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12). [source]
Present middle imperative. Keep this up.That ye may be healed (οπως ιατητε hopōs iathēte). Purpose clause with οπως hopōs and the first aorist passive subjunctive of ιαομαι iaomai Probably of bodily healing (James 5:14), though ιαομαι iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.Availeth much “Has much force.” Present active indicative of ισχυω ischuō (from ισχυς ischus strength).In its working (ενεργουμενη energoumenē). Probably the present middle participle of ενεργεω energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
Purpose clause with οπως hopōs and the first aorist passive subjunctive of ιαομαι iaomai Probably of bodily healing (James 5:14), though ιαομαι iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here. [source]
This idiom is in the lxx of God as here of heaven (1 Sam 12:17; 1 Kings 18:1) and also in Acts 14:17 instead of εβρεχεν ebrexen of James 5:17. υετον Hueton is old word for rain (from υω huō to rain), genuine here, but not in James 5:7. [source]
Present active imperative third person singular of γινωσκω ginōskō but Westcott and Hort read γινωσκετε ginōskete (know ye) after B. In either case it is the conclusion of the condition in James 5:19. [source]
First aorist active articular participle of επιστρεπω epistrephō of James 5:19.From the error (εκ πλανης ek planēs). “Out of the wandering” of James 5:19 (πλανη planē from which πλαναω planaō is made). See 1 John 4:6 for contrast between “truth” and “error.”A soul from death The soul of the sinner Future active of καλυπτω kaluptō 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 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in 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 1 Peter 4:8; James 5:20. [source]
“Out of the wandering” of James 5:19 See 1 John 4:6 for contrast between “truth” and “error.” [source]
Second aorist active indicative of αναπερω anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
See this phrase in James 5:12. [source]
Perfect active participle of τιτημι tithēmi example For which see James 5:10; John 13:15. Cf. 1 Peter 2:21.Unto those that should live ungodly (μελλοντων ασεβεσιν mellontōn asebesin). Rather, “unto ungodly men of things about to be” (see Hebrews 11:20 for this use of μελλοντων mellontōn). But Aleph A C K L read ασεβειν asebein (present active infinitive) with μελλοντων mellontōn = ασεβησοντων asebēsontōn (future active participle of ασεβεω asebeō), from which we have our translation. [source]
Genitive of apposition after πολεις poleis (cities), though it makes sense as possessive genitive, for Judges 1:7 speaks of the cities around these two. The third example, the cities of the plain. See Genesis 19:24.Condemned them (κατεκρινεν katekrinen). First aorist active indicative of κατακρινω katakrinō still part of the protasis with ει ei an overthrow (καταστροπηι katastrophēi). Instrumental case or even dative like τανατωι thanatōi with κατακρινω katakrinō in Matthew 20:18. But Westcott and Hort reject the word here because not in B C Coptic.Having made them Perfect active participle of τιτημι tithēmi example For which see James 5:10; John 13:15. Cf. 1 Peter 2:21.Unto those that should live ungodly (μελλοντων ασεβεσιν mellontōn asebesin). Rather, “unto ungodly men of things about to be” (see Hebrews 11:20 for this use of μελλοντων mellontōn). But Aleph A C K L read ασεβειν asebein (present active infinitive) with μελλοντων mellontōn = ασεβησοντων asebēsontōn (future active participle of ασεβεω asebeō), from which we have our translation. [source]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
From ὁμός , one and the same, and λέγω , to say. Hence, primarily, to say the same thing as another, and, therefore, to admit the truth of an accusation. Compare Psalm 51:4. The exact phrase, ὁμολογεῖν τὰς ἁμαρτίας confessthe sins, does not occur elsewhere in the New Testament. Compare ἐξομολογεῖσθαι ἁμαρτίας ( παραπτώματα ) Matthew 3:6; Mark 1:5; James 5:16. See on Matthew 3:6; see on Matthew 11:25; see on Luke 22:6; see on Acts 19:18; see on James 5:16. [source]
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER- -DIVIDER- Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER- -DIVIDER- 2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER- -DIVIDER- [source]
Third-class condition again with εαν ean and present active subjunctive of ομολογεω homologeō “if we keep on confessing.” Confession of sin to God and to one another (James 5:16) is urged throughout the N.T. from John the Baptist (Mark 1:5) on. [source]
Wrong. This sense of περί is contrary to New Testament usage. The preposition means concerning. So Rev. “I pray that in all things thou mayst prosper.” Εὔχομαι Ipray or wish, occurs only here in John's writings, and not often elsewhere. See Acts 26:29; Romans 9:3; James 5:16. [source]
Openly confess ( ἐξ ). See on Matthew 11:25; see on Acts 19:18; see on James 5:16. [source]
See on 2 Peter 1:6; see on James 5:1. Compare Paul's exhortation to Timothy in Ephesus, 2 Timothy 2:25, 2 Timothy 2:26. [source]
See on Luke 14:30; see on Luke 16:3; see on James 5:16. [source]
As Elijah, 1 Kings 17:1; Luke 4:25; James 5:17. [source]
First aorist active infinitive of κλειω kleiō As Elijah did by prayer (1 Kings 17:1; Luke 4:25; James 5:17). [source]
Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah‘s time was three and a half years, just the period here. [source]
This use of εν en after ομνυω omnuō instead of the usual accusative (James 5:12) is like the Hebrew (Matthew 5:34, Matthew 5:36). “The living one for ages of ages” is a common phrase in the Apocalypse for God as eternally existing (Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 15:7). This oath proves that this angel is not Christ.Who created (ος εκτισεν hos ektisen). First aorist active indicative of κτιζω ktizō a reference to God‘s creative activity as seen in Genesis 1:1.; Exodus 20:11; Isaiah 37:16; Isaiah 42:5; Psalm 33:6; Psalm 145:6, etc.That there shall be time no longer Future indicative indirect discourse with οτι hoti But this does not mean that χρονος chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10). [source]
Sub-final use of ινα μη hina mē with the present active subjunctive of βρεχω brechō old verb to rain (Matthew 5:45), here with υετος huetos as subject.During the days (τας ημερας tas hēmeras). Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah‘s time was three and a half years, just the period here.Of their prophecy Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι pataxai). First aorist active infinitive of πατασσω patassō used here with εχουσιαν εχουσιν exousian echousin (they have power), as is στρεπειν strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν hosakis ean thelēsōsin). Indefinite temporal clause with οσακις hosakis and modal εαν ean (= αν an) and the first aorist active subjunctive of τελω thelō “as often as they will.” [source]