The Word was in the beginning with God. This statement clarifies further that Jesus was with God before the creation of the universe. It is a further assertion of Jesus" deity. He did not come into existence. He always existed. Moreover Jesus did not become deity. He always was deity. John 1:2 clarifies the revelation of John 1:1 that is so concise and profound (cf. Genesis 1:1-2). [1][source]
Context Summary
John 1:1-13 - The Light For The New Year's Path
The titles of our Lord are set forth in royal fashion. As speech reveals the hidden thoughts of men, so does our Lord utter the unseen God. God spake and it was done. His words preceded the act of creation, but Christ was the Word or utterance of God. He who created time preceded time, and that which is before time is eternal and divine. Christ is the organ or medium by which God goes forth in creation, providence, and redemption. The life of God was stored in the human nature of Jesus, when the Word became flesh, that it might more readily pass into us. True life is always light, as the minute infusoria of the ocean are phosphorescent. When we receive Christ's life, we shine.
Men are still sent from God, as John was, to bear witness to Jesus; but there is also a witness to Him in the breast of man. We call it conscience, or the inner light. The blinded world knew Him not. Indeed, John 9:1-41 is a parable of mankind's condition, 2 Corinthians 4:4. Believing and receiving are the same thing. Let Christ in, and you have instantly the right to call yourself a child of God, Galatians 3:26. Only God can impart to us the germ of that life, which we share with the Son Himself, James 1:18. [source]
Chapter Summary: John 1
1The divinity, humanity, office, and incarnation of Jesus Christ 15The testimony of John 39The calling of Simon and Andrew, Philip and Nathanael
Greek Commentary for John 1:2
The same [ουτος] “This one,” the Logos of John 1:1, repeated for clarity, characteristic of John‘s style. He links together into one phrase two of the ideas already stated separately, “in the beginning he was with God,” “afterwards in time he came to be with man” (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity. [source]
The same [οὗτος] Literally, this one; the one first named; the Word. [source]
Was in the beginning with God [] In John 1:1the elements of this statement have been given separately: the Word, the eternal being of the Word, and his active communion with God. Here they are combined, and with new force. This same Word not only was coeternal with God in respect of being ( ἦν , was ), but was eternally in active communion with Him (in the beginning with God: προ,ς τὸν Θεὸν ): “not simply the Word with God, but God with God” (Moulton). Notice that here Θεὸν has the article, as in the second proposition, where God is spoken of absolutely. In the third proposition, the Word was God, the article was omitted because Θεὸς described the nature of the Word and did not identify his person. Here, as in the second proposition, the Word is placed in personal relation to God. This verse forms the transition point from the discussion of the personal being of the Word to His manifestation in creation. If it was this same Word, and no other, who was Himself God, and who, from all eternity, was in active communion with God, then the statement follows naturally that all things were created through Him, thus bringing the essential nature of the Word and His manifestation in creation into connection. As the idea of the Word involves knowledge and will, wisdom and force, the creative function is properly His. Hence His close relation to created things, especially to man, prepares the way for His incarnation and redeeming work. The connection between creation and redemption is closer than is commonly apprehended. It is intimated in the words of Isaiah (Isaiah 46:4), “I have made, and I will bear.” Redemption, in a certain sense, grows out of creation. Because God created man in His own image, He would restore him to that image. Because God made man, He loves him, educates him, bears with him carries on the race on the line of His infinite patience, is burdened with its perverseness and blindness, and expresses and effectuates all this in the incarnation and redemptive work of Jesus Christ. God is under the stress of the parental instinct (humanly speaking) to redeem man. -DIVIDER-
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Reverse Greek Commentary Search for John 1:2
Matthew 7:23Profess [ὁμολογήσω] The word which is used elsewhere of open confession of Christ before men (Matthew 10:32; Romans 10:9); of John's public declaration that he was not the Christ (John 1:20); of Herod's promise to Salome in the presence of his guests (Matthew 14:7). Here, therefore, of Christ's open, public declaration as Judge of the world. “There is great authority in this saying,” remarks Bengel. [source]
Matthew 11:14This is Elijah [αυτος εστιν Ελειας] Jesus here endorses John as the promise of Malachi. The people understood Malachi 4:1 to mean the return of Elijah in person. This John denied as to himself (John 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Matthew 17:12). He emphasizes the point: “He that hath ears to hear, let him hear.” [source]
Matthew 17:12Elijah is come already [Ελειας ηδη ηλτεν] Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John 1:21). [source]
Matthew 17:12They knew him not [ουκ επιγνωσαν αυτον] Second aorist active indicative of επιγινωσκω epiginōskō to recognize. Just as they do not know Jesus now (John 1:26). They killed John as they will Jesus the Son of Man. [source]
Mark 1:3The voice of one crying [πονη βοωντος] God is coming to his people to deliver them from their captivity in Babylon. So the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (John 1:23). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries. [source]
Luke 5:31They that are whole [οἱ ὑγιαίνοντες] Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
Luke 22:55And had sat down together [και συνκατισαντων] Genitive absolute again. Note συν sun - (together), all had taken seats around the fire.Peter sat in the midst of them (εκατητο ο Πετρος μεσος αυτων ekathēto ho Petros mesos autōn). Imperfect tense, he was sitting, and note μεσος mesos nominative predicate adjective with the genitive, like John 1:26, good Greek idiom. [source]
Luke 22:55Peter sat in the midst of them [εκατητο ο Πετρος μεσος αυτων] Imperfect tense, he was sitting, and note μεσος mesos nominative predicate adjective with the genitive, like John 1:26, good Greek idiom. [source]
Luke 5:31They that are whole [οι υγιαινοντες] Old Greek word for good health from υγιης hugiēs sound in body. So also in Luke 7:10; Luke 15:27; 3 John 1:2. This is the usual word for good health used by Greek medical writers. Mark 2:17; Matthew 9:12 have οι ισχυοντες hoi ischuontes (those who have strength). [source]
Luke 1:17In the spirit and power of Elijah [εν πνευματι και δυναμει Ελεια] See Isaiah 40:1-11; Malachi 3:1-5. John will deny that he is actually Elijah in person, as they expected (John 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matthew 17:12).Hearts of fathers (καρδιας πατερων kardias paterōn). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
John 1:44Of Bethsaida [] Rev., more literally, from ( ἀπό ). Bethsaida of Galilee. See John 12:21, and on John 1:28. Philip, being of the same city as Andrew and Peter, was the more ready to welcome Christ, because of the testimony and example of his fellow-citizens. Notice the change of preposition: from Bethsaida ( ἀπό ) and out of ( ἐκ ) the city. See on from the dead, Luke 16:31. [source]
John 1:39They came [] The best texts add οὖν , therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28,John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21,John 4:25; John 3:29; John 8:5; John 4:11. [source]
John 21:1Shewed [ἐφανέρωσεν] This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12,Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
John 2:24Because He knew [διὰ τὸ αὐτὸν γινώσκειν] Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14,John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61,John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
John 1:9The world [τὸν κόσμον] As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER-
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(2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER-
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(3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER-
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(4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9,John 17:14; 1 Corinthians 1:20,1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER-
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This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER-
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John 1:36Looking [ἐμβλέψας] Rev., giving the force of the aorist, and he looked. See on John 1:29. The verb is used by John only here and John 1:42. [source]
John 1:3That was made [ὁ γέγονεν] Rev., more correctly, that hath been made, observing the force of the perfect tense as distinguished from the aorist ( ἐγένετο ) The latter tense points back to the work of creation considered as a definite act or series of acts in the beginning of time. The perfect tense indicates the continuance of things created; so that the full idea is, that which hath been made and exists. The combination of a positive and negative clause (compare John 1:20) is characteristic of John's style, as also of James'. See note on “wanting nothing,” James 1:4. [source]
John 1:20I am not the Christ [] According to the proper reading, ἐγὼ , I, stands first in the Baptist's statement, the ὅτι having the force merely of quotation marks. It is emphatic: “I am not the Christ, though the Christ is here.” Some were questioning whether John was the Christ (Luke 3:15; Acts 13:25). Note the frequent occurrence of the emphatic I: John 1:23,John 1:26,John 1:27,John 1:30,John 1:31,John 1:33,John 1:34. On the Christ, see on Matthew 1:1. [source]
John 1:15Cried [κέκραγεν] See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
John 1:7For a witness [εἰς μαρτυρίαν] Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31,John 5:34,John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17,John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39,John 5:40,John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33,John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13,John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 1:4In Him was life [ἐν αὐτῷ ζωὴ ἦν] He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35,John 6:48; John 6:63; Revelation 21:6; Revelation 22:1,Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2,Revelation 22:14,Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53,John 6:54; John 5:40; John 3:15,John 3:16,John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12,1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 1:1The Word [ὁ λόγος] Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9,1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21,Matthew 19:22; Mark 5:35,Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER-
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As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15,Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER-
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John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1,1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25,Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2,Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER-
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(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4,Hosea 12:5; Exodus 23:20,Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER-
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Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER-
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The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER-
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Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER-
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John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER-
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But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER-
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In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER-
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The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8,1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER-
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Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1,John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER-
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The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER-
“The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]
John 1:1Was with God [ἦν πὸς τὸν Θεὸν] Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him. [source]
John 1:22They said therefore [ειπαν ουν] Second aorist active indicative of defective verb ειπον eipon with α a instead of usual ο o Note ουν oun inferential here as in John 1:21 though often merely transitional in John. Who art thou? Same question as at first (John 1:19), but briefer. That we give answer Final use of ινα hina with second aorist active subjunctive of διδωμι didōmi with αποκρισιν apokrisin from αποκρινομαι apokrinomai above, old substantive as in Luke 2:47. To those that sent Dative case plural of the articular participle first aorist active of πεμπω pempō What sayest thou of thyself? This time they opened wide the door without giving any hint at all. [source]
John 1:33He said [εκεινος ειπεν] Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
John 1:36He looked [εμβλεπσας] First aorist active participle of εμβλεπω emblepō antecedent action before λεγει legei (says). As he walked Present active participle in dative case after εμβλεπσας emblepsas and like ερχομενον erchomenon in John 1:29 vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, John 1:29, and here). Saith Historical present, change from ιστηκει histēkei before. He repeats part of the tribute in John 1:29. [source]
John 1:47Behold [ιδε] Here an exclamation (see John 1:29) as often like ιδου idou An Israelite indeed “Truly an Israelite,” one living up to the covenant name, Israel at its best (Romans 2:29), without the guile The servant of Jehovah was to be without guile (Isaiah 53:9). [source]
John 10:40Again [παλιν] Referring to John 1:28 (Bethany beyond Jordan). Παλιν Palin does not mean that the other visit was a recent one. At the first Adverbial accusative (extent of time). Same idiom in John 12:16; John 19:39. Here the identical language of John 1:28 is used with the mere addition of το πρωτον to prōton And there he abode Imperfect (continued) active of μενω menō though some MSS. have the constative aorist active εμεινεν emeinen Probably from here Jesus carried on the first part of the later Perean Ministry (Luke 13:22-16:10) before the visit to Bethany at the raising of Lazarus (John 11:1-44). [source]
John 10:42Many believed on him there [πολλοι επιστευσαν εις αυτον εκει] See John 1:12; John 2:11 for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See John 1:29-34. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon‘s dream? [source]
John 19:9Whence art thou? [ποτεν ει συ] Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις Apokrisis (old word from αποκρινομαι apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]
John 1:3All things [παντα] The philosophical phrase was τα παντα ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν ho gegonen The early uncials had no punctuation. [source]
John 1:7For witness [εις μαρτυριαν] Old word from μαρτυρεω martureō (from μαρτυς martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα hina and aorist active subjunctive of μαρτυρεω martureō to make clearer εις μαρτυριαν eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα hina and first aorist active subjunctive of πιστευω pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
John 1:10He was in the world [εν τωι κοσμωι ην] Imperfect tense of continuous existence in the universe before the Incarnation as in John 1:1 and John 1:2. Was made by him “Through him.” Same statement here of “the world” Second aorist active indicative of common verb γινοσκω ginoskō what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John 1:26). Two examples in this sentence of John‘s fondness for και kai as in John 1:1,John 1:4,John 1:5, and John 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav f0). [source]
John 1:15Beareth witness [μαρτυρει] Historical (dramatic) present indicative of this characteristic word in John (cf. John 1:17.). See John 1:32,John 1:34 for historical examples of John‘s witness to Christ. This sentence is a parenthesis in Westcott and Hort‘s text, though the Revised Version makes a parenthesis of most of John 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. Crieth Second perfect active indicative of κραζω krazō old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. This was Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Acts 3:10 where we should prefer “is” Gildersleeve (Syntax, p. 96) calls this the “imperfect of sudden appreciation of the real state of things.” Of whom I said But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων ho eipōn “the one who said,” a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. After me See also John 1:27. Later in time John means. He described “the Coming One” The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. Is become Second perfect active indicative of γινομαι ginomai It is already an actual fact when the Baptist is speaking. Before me In rank and dignity, the Baptist means, ο ισχυροτερος μου ho ischuroteros mou “the one mightier than I” (Mark 1:7) and ισχυροτερος μου ischuroteros mou “mightier than I” (Matthew 3:11). In John 3:28 εμπροστεν εκεινου emprosthen ekeinou (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25-30). For he was before me Paradox, but clear. He had always been So also πρωτον υμων prōton humōn in John 15:18 means “before you” as if it were προτερον υμων proteron humōn John 1:30 repeats these words almost exactly. [source]
John 3:28I said [eipon)] As in John 1:20,John 1:23. He had always put Jesus ahead of him as the Messiah (John 1:15). Before him “Before that one” (Jesus) as his forerunner simply. I am sent Periphrastic perfect passive indicative of apostellō f0). [source]
John 6:14Saw the sign which he did [ιδοντες α εποιησεν σημεια] “Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
John 1:19And this is the witness of John [και αυτη εστιν η μαρτυρια του Ιωανου] He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα hina and the first aorist active subjunctive of ερωταω erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω aiteō Who art thou? Direct question preserved and note proleptic position of συ su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
John 1:32Bare witness [εμαρτυρησεν] First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7,John 1:15,John 1:19,John 1:29,John 1:35,John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
John 1:50Answered and said [απεκριτη και ειπεν] This redundant use of both verbs (cf. John 1:26) occurs in the Synoptics also and in the lxx also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53). Because Causal use of οτι hoti at beginning of the sentence as in John 14:19; John 15:19; John 16:6. The second οτι hoti before ειδον eidon (I saw) is either declarative (that) or merely recitative (either makes sense here). Thou shalt see greater things than these Perhaps volitive future middle indicative of οραω horaō (though merely futuristic is possible as with οπσεστε opsesthe in John 1:51) ablative case of τουτων toutōn after the comparative adjective μειζω meizō The wonder of Nathanael no doubt grew as Jesus went on. [source]
John 10:11I am the good shepherd [εγω ειμι ο ποιμην ο καλος] Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος agathos but καλος kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ huper here (over, in behalf of, instead of), but in the papyri υπερ huper is the usual preposition for substitution rather than αντι anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
John 7:40Some of the multitude [εκ του οχλου] Τινες Tines (some) to be supplied, a common Greek idiom. Of a truth “Truly.” See John 1:47. The prophet The one promised to Moses (Deuteronomy 18:15) and long expected. See note on John 1:21. Proof of the deep impression made by Jesus. [source]
John 8:15After the flesh [κατα την σαρκα] According to the standards of the flesh (2 Corinthians 5:16). The Baptist had said: “There stands one among you whom ye know not” (John 1:26). The Light of the World had come, but they loved darkness rather than light (John 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2 Corinthians 4:4). [source]
John 8:46Which of you convicteth me of sin? [Τις εχ υμων ελεγχει με περι αμαριτασ] See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω elegchō for charge and proof. The use of αμαρτια hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
John 12:1Jesus therefore [Ιησους ουν] Here ουν oun is not causal, but simply copulative and transitional, “and so” (Bernard), as often in John (John 1:22, etc.). Six days before the passover This idiom, transposition of προ pro is like the Latin use of ante, but it occurs in the old Doric, in the inscriptions and the papyri. See Amos 1:1 for it also (cf. Moulton, Proleg., pp. 100ff.; Robertson, Grammar, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere John 11:55-57; John 12:1,John 12:9-11. Came to Bethany, where Lazarus was, whom Jesus raised from the dead Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (John 12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage. [source]
John 16:13Howbeit [δε] One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 16:13When he, the Spirit of truth, is come [οταν ελτηι εκεινοσ το πνευμα της αλητειας] Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 19:14The Preparation of the passover [παρασκευη του πασχα] That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31,John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε Ide is here an exclamation with no effect on the case of βασιλευς basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
John 2:22When therefore he was raised from the dead [οτε ουν ηγερτη εκ νεκρων] First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
John 21:1Manifested himself [επανεροσεν εαυτον] First aorist active indicative of πανεροω phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7,Matthew 28:16). [source]
John 3:11We speak that we do know [ο οιδαμεν λαλουμεν] Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses λαλεω laleō some 60 times, half of them by Jesus, very little distinction existing between the use of λαλεω laleō and λεγω legō in John. Originally λαλεω laleō referred to the chatter of birds. Note John‘s frequent use of αμην αμην amēn amēn and λεγω legō (double emphasis). And bear witness of that we have seen The same use of neuter singular relative ο ho as before. Perfect active indicative of οραω horaō He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. And ye receive not our witness This is the tragedy of the matter as John has shown (John 1:11,John 1:26) and as will continue to be true even today. Jesus probably associates here with himself (“we”) those who have personal experience of grace and so are qualified as witnesses. Note the plural in 1 John 1:1. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make. [source]
John 3:25A questioning [ζητησις] Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
John 3:26Rabbi [αββει] Greeting John just like Jesus (John 1:38; John 3:2). Beyond Jordan Evident reference to John‘s witness to Jesus told in John 1:29-34. To whom thou hast borne witness Note avoidance of calling the name of Jesus. Perfect active indicative of μαρτυρεω martureō so common in John (John 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. The same baptizeth “This one is baptizing.” Not personally (John 4:2), as John did, but through his six disciples. And all men come to him Linear present middle indicative, “are coming.” The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John‘s followers to keenest jealousy. What a lifelike picture of ministerial jealousy in all ages. [source]
John 4:22That which ye know not [ο ουκ οιδατε] Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11,John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69,Luke 1:71,Luke 1:77; Acts 13:26,Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
Acts 22:25Bound him with thongs [προέτειναν αὐτὸν τοῖς ἱμᾶσιν] Against the rendering of the A. V. is the word προέειναν ,they stretched forward, in allusion to the position of the victim for scourging, and the article with thongs; “the thongs,” with reference to some well-known instrument. If the words referred simply to binding him, with thongs would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical Greek, and to render stretched him out for (or before )the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mark 1:7; Luke 3:16; John 1:27). [source]
Acts 3:22Like unto me [ως εμε] As me, literally; Moses (Deuteronomy 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (John 1:21). God spoke to Moses face to face (Exodus 33:11) and he was the greatest of the prophets (Deuteronomy 34:10). [source]
Acts 26:23How that the Christ must suffer [ει πατητος ο Χριστος] Literally, “if the Messiah is subject to suffering.” Ει Ei can here mean “whether” as in Hebrews 7:15. This use of a verbal in τος ̇tos for capability or possibility occurs in the N.T. alone in πατητος pathētos (Robertson, Grammar, p. 157). This word occurs in Plutarch in this sense. It is like the Latin patibilis and is from ει πρωτος εχ αναστασεως νεκρων paschō Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood Isaiah 53:1-12. When the Baptist called Jesus “the Lamb of God” (John 1:29) it was a startling idea. It is not then “must suffer” here, but “can suffer.” The Cross of Christ was a stumbling-block to the rabbis. [source]
Romans 3:25Propitiation [ἱλαστήριον] This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, 1 John 1:1-3. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14,Ezekiel 43:17,Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15,Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7,1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14,Psalm 50:23; Psalm 51:16,Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19,Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; Zechariah 7:2). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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Romans 1:10I might have a prosperous journey [εὐοδωθήσομαι] Rev., I may be prospered. The A.V. brings out the etymological force of the word. See on 3 John 1:2. [source]
1 Corinthians 16:2As God hath prospered [ὅ τι ἂν εὐοδῶται] Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
1 Corinthians 5:7For our passover also hath been sacrificed, even Christ [και γαρ το πασχα ημων ετυτη Χριστος] First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
1 Corinthians 16:2Lay by him in store [παρ εαυτωι τιτετω τησαυριζων] By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω thēsaurizō). Have the habit of doing it, τιτετω tithetō (present imperative). As he may prosper (οτι εαν ευοδωται hoti ean euodōtai). Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
1 Corinthians 16:2As he may prosper [οτι εαν ευοδωται] Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
1 Corinthians 5:7A new lump [νεον πυραμα] Make a fresh start as a new community with the contamination removed. Νεος Neos is the root for νεανισκος neaniskos a young man, not yet old So new wine Καινος Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι azumoi). Without (α a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
Colossians 2:14The bond written in ordinances that was against us [το κατ ημων χειρογραπον τοις δογμασιν] The late compound χειρογραπον cheirographon See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Philemon 1:18.: “I Paul have written it with mine own hand, I will repay it.” Many of the papyri examples have been “crossed out” thus X as we do today and so cancelled. One decree is described as “neither washed out nor written over” (Milligan, N. T. Documents, p. 16). Undoubtedly “the handwriting in decrees” So Paul says “against us” And he hath taken it out of the way (αιρων kai ērken ek tou mesou). Perfect active indicative of ηρκεν airō old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as “the Lamb of God that bears away (εκ του μεσου airōn) the sin of the world” (John 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of προσηλωσας αυτο τωι σταυρωι ērken but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us “out of the midst” (προσηλοω ek tou mesou). Nailing it to the cross (σταυρωι prosēlōsas auto tōi staurōi). First aorist active participle of old and common verb σταυρωι prosēloō to fasten with nails to a thing (with dative staurōi). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi The victim was nailed to the cross as was Christ. “When Christ was crucified, God nailed the Law to His cross” (Peake). Hence the “bond” is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here. [source]
2 Thessalonians 1:8On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ] To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29,John 8:19,John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13,1 John 2:14; 1 John 4:6,1 John 4:7,1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
1 Timothy 3:16Was received up into glory [ἀνελήμφθη ἐν δόξῃ] Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2,Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7,2 Corinthians 3:8,2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7,Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1,John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
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The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32,John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28,Matthew 7:29). -DIVIDER-
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Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
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In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9,Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
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1 Timothy 1:10The sound doctrine [αντικειται] Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
1 Timothy 1:10Men-stealers [ανδραποδισταις] Old word from ανδραποδιζω andrapodizō (from ανηρ anēr man, πους pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
James 3:4The governor [τοῦ εὐθύνοντος] Rev., steersman. Lit., of him who is guiding. Only here and John 1:23. From εὐθύς straight. [source]
James 3:4Of the steersman [του ευτυνοντος] Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4Though they are so great [τηλικαυτα οντα] Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14,James 2:16; James 2:21,James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4Rough [σκληρον] Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14,James 2:16; James 2:21,James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4By a very small rudder [υπο ελαχιστου πηδαλιου] For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
1 Peter 1:2Be multiplied [πλητυς] First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 1:2The foreknowledge [προγνωσιν] Late substantive (Plutarch, Lucian, papyri) from προγινωσκω proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος theou patros). Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3,1 Peter 1:17 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 Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 1:2In sanctification of the Spirit [εν αγιασμωι πνευματος] Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 1:2And sprinkling of the blood of Jesus Christ [ραντισμον αιματος Ιησου Χριστου] Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 1:19As of a lamb [ως αμνου] This word occurs in Leviticus 12:8; Numbers 15:11; Deuteronomy 14:4 of the lamb prescribed for the passover sacrifice (Exodus 12:5). John the Baptist applies it to Jesus (John 1:29,John 1:36). It occurs also in Acts 8:32 quoted from Isaiah 53:7. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. αρνιον arnion is used of Christ (Revelation 5:6,Revelation 5:12). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin.Without blemish (αμωμου amōmou). Without (alpha privative) spot (μωμος mōmos) as the paschal lamb had to be (Leviticus 22:21). So Hebrews 9:14.Without spot Without (alpha privative) stain Genitive case with αιματι haimati but in unusual position for emphasis and clearness with the participles following. [source]
1 John 5:11Eternal life [ζωὴν αἰώνιον] Compare the phrase τὴν ζωὴν τὴν αἰώνιον thelife, the eternal life (1 John 1:2), and ἡ αἰώνιος ζωὴ theeternal life (John 17:3). For the distinction between the phrases see on 1 John 1:2. The phrase here, without either article, merely defines the character of the life. [source]
1 John 3:5Our sins [τὰς ἁμαρτίας ἡμῶν] Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin. [source]
1 John 3:5Was manifested [] See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27,John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3,John 14:18,John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5,1 John 3:8; John 1:31; John 21:1,John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 3:1And such we are [καὶ ἐσμεν] Lit., and we are. Added by Rev., according to the best texts. A parenthetical, reflective comment, characteristic of John. See on 1 John 1:2.sa40 [source]
1 John 2:8The true light [τὸ φῶς τὸ ἀληθινὸν] Lit., the light, the true (light). See on that eternal life (1 John 1:2). True, not as distinguished from false, but as answering to the true ideal. See on John 1:9. The true light is the revelation of God in Christ. See on 1 John 1:5. [source]
1 John 1:9Our sins [τὰς ἁμαρτίας] Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4,1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7,1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
1 John 1:8The truth [] 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-
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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-
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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-
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1 John 1:3Declare we [απαγγελλομεν] Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5. [source]
1 John 1:7Of Jesus Christ His Son [] Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
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1. The Revelation of the Divine Being by a special title. -DIVIDER-
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2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
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The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
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In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
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Actual Names Used. -DIVIDER-
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(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
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1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
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2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
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The constituents of the compressed phrase are all used separately by John. -DIVIDER-
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(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
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(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
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(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
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In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
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On 1 John 4:2, see note. -DIVIDER-
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(4.) The Son. 1 John 2:22,1 John 2:23,1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
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(5.) The Son of God. 1 John 3:8; 1 John 5:10,1 John 5:12,1 John 5:13,1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
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(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
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(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
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The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
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Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
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The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
1 John 2:25And this is the promise [και αυτη εστιν η επαγγελια] See 1 John 1:5 for the same idiom with αγγελια aggelia (message). This is the only instance of επαγγελια epaggelia in the Johannine writings. Here “the promise” is explained to be “the life eternal” (1 John 1:2). In Acts 1:4 the word is used for the coming of the Holy Spirit. [source]
1 John 3:5To take away sins [ινα τας αμαρτιας αρηι] Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29. [source]
1 John 4:14We have beheld [τετεαμετα] Perfect middle of τεαομαι theaomai as in 1 John 4:12, though the aorist in 1 John 1:1; John 1:14 John is qualified to bear witness (μαρτυρουμεν marturoumen as in 1 John 1:2) as Jesus had charged the disciples to do (Acts 1:8). [source]
1 John 5:11Eternal life [ζωην αιωνιον] Anarthrous emphasizing quality, but with the article in 1 John 1:2.In his Son (εν τωι υιωι αυτου en tōi huiōi autou). This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10). [source]
1 John 1:1That which [ο] Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” For discussion of the Λογος Logos see notes on John 1:1-18. Here the Λογος Logos is described by της ζωης tēs zōēs (of life), while in John 1:4 he is called η ζωη hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου ho logos tou theou (the Word of God), though in John 1:1 the Λογος Logos is flatly named ο τεος ho theos (God). John does use ο ho in a collective personal sense in John 6:37,John 6:39. See also παν ο pan ho in 1 John 5:4. [source]
1 John 1:2Was manifested [επανερωτη] First aorist passive indicative of πανεροω phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν marturoumen) and “message” (απαγγελλομεν apaggellomen), both present active indicatives (literary plurals), απαγγελλω apaggellō being the public proclamation of the great news (John 16:25). [source]
1 John 1:3And heard [και ακηκοαμεν] Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
1 John 3:5Was manifested [επανερωτη] Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Revelation 6:9Souls [ψυχὰς] Or lives. See on 3 John 1:2. He saw only blood, but blood and life were equivalent terms to the Hebrew. [source]
Revelation 5:6A Lamb [ἀρνίον] The diminutive, very frequent in Revelation, and once in the Gospel of John (John 21:15). Nowhere else in the New Testament. Compare Isaiah 53:7; John 1:29,John 1:36. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice. [source]
Revelation 1:4From Him which is, and which was, and which is to come [ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος] The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER-
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The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER-
The Spirit is designated by [source]
Revelation 1:1The Revelation [ἀποκάλυψις] The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
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(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6,1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1,2 Corinthians 12:7). -DIVIDER-
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(c.) The second coming of the Lord (1 Peter 1:7,1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
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The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
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(b.) Matthew 11:25,Matthew 11:27; Matthew 16:17; Luke 10:21,Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
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(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17,Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3,2 Thessalonians 2:6,2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
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The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
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The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19,Daniel 2:22,Daniel 2:28. -DIVIDER-
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In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
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The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
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As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
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Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
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Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
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Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
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The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2,Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15,Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Revelation 5:2Worthy to open and to loose [αχιος ανοιχαι και λυσαι] Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Revelation 12:11Because of the blood of the Lamb [δια το αιμα του αρνιου] As in Revelation 1:5; Revelation 5:6,Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια dia as the ground for the victory and not the means, as by εν en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων dia ton logon tēs marturias autōn). The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Revelation 5:2Proclaiming [κηρυσσοντα] Present active predicate participle of κηρυσσω kērussō to herald, to preach.Worthy to open and to loose (αχιος ανοιχαι και λυσαι axios anoixai kai lusai). Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Revelation 5:6In the midst [εν μεσωι] See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον arnion). Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29,John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6,Revelation 5:9,Revelation 5:12; Revelation 6:4,Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Greek Commentary for John 1:2
“This one,” the Logos of John 1:1, repeated for clarity, characteristic of John‘s style. He links together into one phrase two of the ideas already stated separately, “in the beginning he was with God,” “afterwards in time he came to be with man” (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity. [source]
Literally, this one; the one first named; the Word. [source]
In John 1:1the elements of this statement have been given separately: the Word, the eternal being of the Word, and his active communion with God. Here they are combined, and with new force. This same Word not only was coeternal with God in respect of being ( ἦν , was ), but was eternally in active communion with Him (in the beginning with God: προ,ς τὸν Θεὸν ): “not simply the Word with God, but God with God” (Moulton). Notice that here Θεὸν has the article, as in the second proposition, where God is spoken of absolutely. In the third proposition, the Word was God, the article was omitted because Θεὸς described the nature of the Word and did not identify his person. Here, as in the second proposition, the Word is placed in personal relation to God. This verse forms the transition point from the discussion of the personal being of the Word to His manifestation in creation. If it was this same Word, and no other, who was Himself God, and who, from all eternity, was in active communion with God, then the statement follows naturally that all things were created through Him, thus bringing the essential nature of the Word and His manifestation in creation into connection. As the idea of the Word involves knowledge and will, wisdom and force, the creative function is properly His. Hence His close relation to created things, especially to man, prepares the way for His incarnation and redeeming work. The connection between creation and redemption is closer than is commonly apprehended. It is intimated in the words of Isaiah (Isaiah 46:4), “I have made, and I will bear.” Redemption, in a certain sense, grows out of creation. Because God created man in His own image, He would restore him to that image. Because God made man, He loves him, educates him, bears with him carries on the race on the line of His infinite patience, is burdened with its perverseness and blindness, and expresses and effectuates all this in the incarnation and redemptive work of Jesus Christ. God is under the stress of the parental instinct (humanly speaking) to redeem man. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for John 1:2
The word which is used elsewhere of open confession of Christ before men (Matthew 10:32; Romans 10:9); of John's public declaration that he was not the Christ (John 1:20); of Herod's promise to Salome in the presence of his guests (Matthew 14:7). Here, therefore, of Christ's open, public declaration as Judge of the world. “There is great authority in this saying,” remarks Bengel. [source]
Jesus here endorses John as the promise of Malachi. The people understood Malachi 4:1 to mean the return of Elijah in person. This John denied as to himself (John 1:21). But Jesus affirms that John is the Elijah of promise who has come already (Matthew 17:12). He emphasizes the point: “He that hath ears to hear, let him hear.” [source]
Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John 1:21). [source]
Second aorist active indicative of επιγινωσκω epiginōskō to recognize. Just as they do not know Jesus now (John 1:26). They killed John as they will Jesus the Son of Man. [source]
God is coming to his people to deliver them from their captivity in Babylon. So the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (John 1:23). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries. [source]
Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
Genitive absolute again. Note συν sun - (together), all had taken seats around the fire.Peter sat in the midst of them (εκατητο ο Πετρος μεσος αυτων ekathēto ho Petros mesos autōn). Imperfect tense, he was sitting, and note μεσος mesos nominative predicate adjective with the genitive, like John 1:26, good Greek idiom. [source]
Imperfect tense, he was sitting, and note μεσος mesos nominative predicate adjective with the genitive, like John 1:26, good Greek idiom. [source]
Old Greek word for good health from υγιης hugiēs sound in body. So also in Luke 7:10; Luke 15:27; 3 John 1:2. This is the usual word for good health used by Greek medical writers. Mark 2:17; Matthew 9:12 have οι ισχυοντες hoi ischuontes (those who have strength). [source]
See Isaiah 40:1-11; Malachi 3:1-5. John will deny that he is actually Elijah in person, as they expected (John 1:21), but Jesus will call him Elijah in spirit (Mark 9:12; Matthew 17:12).Hearts of fathers (καρδιας πατερων kardias paterōn). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.Wisdom Not σοπια sophia but a word for practical intelligence.Prepared (κατεσκευασμενον kateskeuasmenon). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias. [source]
See on John 1:21. [source]
Rev., literally and rightly, beholding (see on John 1:14, John 1:29). [source]
Compare John 1:2, and the pronoun ἐκεῖνος , he, in John 1:8. [source]
Rev., more literally, from ( ἀπό ). Bethsaida of Galilee. See John 12:21, and on John 1:28. Philip, being of the same city as Andrew and Peter, was the more ready to welcome Christ, because of the testimony and example of his fellow-citizens. Notice the change of preposition: from Bethsaida ( ἀπό ) and out of ( ἐκ ) the city. See on from the dead, Luke 16:31. [source]
The best texts add οὖν , therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11. [source]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
As in John 1:3, the creation was designated in its several details by πάντα , all things, so here, creation is regarded in its totality, as an ordered whole. See on Acts 17:24; see on James 3:6. Four words are used in the New Testament for world: (1) γῇ , land, ground, territory, the earth, as distinguished from the heavens. The sense is purely physical. -DIVIDER- -DIVIDER- (2) οἰκουμένη , which is a participle, meaning inhabited, with γῆ , earth, understood, and signifies the earth as the abode of men; the whole inhabited world. See on Matthew 24:14; see on Luke 2:1. Also in a physical sense, though used once of “the world to come” (Hebrews 2:5). -DIVIDER- -DIVIDER- (3) αἰών , essentially time, as the condition under which all created things exist, and the measure of their existence: a period of existence; a lifetime; a generation; hence, a long space of time; an age, era, epoch, period of a dispensation. On this primary, physical sense there arises a secondary sense, viz., all that exists in the world under the conditions of time. From this again develops a more distinctly ethical sense, the course and current of this world's affairs (compare the expression, the times ), and this course as corrupted by sin; hence the evil world. So Galatians 1:4; 2 Corinthians 4:4. -DIVIDER- -DIVIDER- (4) κόσμος , which follows a similar line of development from the physical to the ethical sense; meaning (a) ornament, arrangement, order (1 Peter 3:3); (b) the sum-total of the material universe considered as a system (Matthew 13:35; John 17:5; Acts 17:24; Philemon 2:15). Compare Plato. “He who is incapable of communion is also incapable of friendship. And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos, or order, not disorder or misrule” (“Gorgias,” 508). (c) That universe as the abode of man (John 16:21; 1 John 3:17). (d) The sum-total of humanity in the world; the human race (John 1:29; John 4:42). (e) In the ethical sense, the sum-total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God (John 7:7; John 15:18; John 17:9, John 17:14; 1 Corinthians 1:20, 1 Corinthians 1:21; 2 Corinthians 7:10; James 4:4). -DIVIDER- -DIVIDER- This word is characteristic of John, and pre-eminently in this last, ethical sense, in which it is rarely used by the Synoptists; while John nowhere uses αἰών of the moral order. In this latter sense the word is wholly strange to heathen literature, since the heathen world had no perception of the opposition between God and sinful man; between the divine order and the moral disorder introduced and maintained by sin. -DIVIDER- -DIVIDER- [source]
Rev., giving the force of the aorist, and he looked. See on John 1:29. The verb is used by John only here and John 1:42. [source]
Rev., more correctly, that hath been made, observing the force of the perfect tense as distinguished from the aorist ( ἐγένετο ) The latter tense points back to the work of creation considered as a definite act or series of acts in the beginning of time. The perfect tense indicates the continuance of things created; so that the full idea is, that which hath been made and exists. The combination of a positive and negative clause (compare John 1:20) is characteristic of John's style, as also of James'. See note on “wanting nothing,” James 1:4. [source]
According to the proper reading, ἐγὼ , I, stands first in the Baptist's statement, the ὅτι having the force merely of quotation marks. It is emphatic: “I am not the Christ, though the Christ is here.” Some were questioning whether John was the Christ (Luke 3:15; Acts 13:25). Note the frequent occurrence of the emphatic I: John 1:23, John 1:26, John 1:27, John 1:30, John 1:31, John 1:33, John 1:34. On the Christ, see on Matthew 1:1. [source]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9, 1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21, Matthew 19:22; Mark 5:35, Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER- -DIVIDER- As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15, Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER- -DIVIDER- John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1, 1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2, Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER- -DIVIDER- (3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4, Hosea 12:5; Exodus 23:20, Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER- -DIVIDER- Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER- -DIVIDER- The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER- -DIVIDER- Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER- -DIVIDER- John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER- -DIVIDER- But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER- -DIVIDER- In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER- -DIVIDER- The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8, 1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER- -DIVIDER- Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1, John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER- -DIVIDER- The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER- “The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]
Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him. [source]
Second aorist active indicative of defective verb ειπον eipon with α a instead of usual ο o Note ουν oun inferential here as in John 1:21 though often merely transitional in John. Who art thou? Same question as at first (John 1:19), but briefer. That we give answer Final use of ινα hina with second aorist active subjunctive of διδωμι didōmi with αποκρισιν apokrisin from αποκρινομαι apokrinomai above, old substantive as in Luke 2:47. To those that sent Dative case plural of the articular participle first aorist active of πεμπω pempō What sayest thou of thyself? This time they opened wide the door without giving any hint at all. [source]
Explicit and emphatic pronoun as in John 1:8, referring to God as the one who sent John (John 1:6). With the Holy Spirit “In the Holy Spirit.” Here again one needs the background of the Synoptics for the contrast between John‘s baptism in water (John 1:26) and that of the Messiah in the Holy Spirit (Mark 1:8; Matthew 3:11; Luke 3:16). [source]
First aorist active participle of εμβλεπω emblepō antecedent action before λεγει legei (says). As he walked Present active participle in dative case after εμβλεπσας emblepsas and like ερχομενον erchomenon in John 1:29 vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, John 1:29, and here). Saith Historical present, change from ιστηκει histēkei before. He repeats part of the tribute in John 1:29. [source]
Here an exclamation (see John 1:29) as often like ιδου idou An Israelite indeed “Truly an Israelite,” one living up to the covenant name, Israel at its best (Romans 2:29), without the guile The servant of Jehovah was to be without guile (Isaiah 53:9). [source]
Referring to John 1:28 (Bethany beyond Jordan). Παλιν Palin does not mean that the other visit was a recent one. At the first Adverbial accusative (extent of time). Same idiom in John 12:16; John 19:39. Here the identical language of John 1:28 is used with the mere addition of το πρωτον to prōton And there he abode Imperfect (continued) active of μενω menō though some MSS. have the constative aorist active εμεινεν emeinen Probably from here Jesus carried on the first part of the later Perean Ministry (Luke 13:22-16:10) before the visit to Bethany at the raising of Lazarus (John 11:1-44). [source]
See John 1:12; John 2:11 for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See John 1:29-34. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon‘s dream? [source]
See note on John 10:6 for this word. Shall tell Future active of απαγγελλω apaggellō to report, correct text and not αναγγελω anaggelō (John 16:13, John 16:14, John 16:15), as in 1 John 1:2. Plainly See note on John 7:13 for this word. [source]
Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις Apokrisis (old word from αποκρινομαι apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]
The philosophical phrase was τα παντα ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν ho gegonen The early uncials had no punctuation. [source]
Old word from μαρτυρεω martureō (from μαρτυς martus), both more common in John‘s writings than the rest of the N.T. This the purpose of the Baptist‘s ministry. That he might bear witness Final clause with ινα hina and aorist active subjunctive of μαρτυρεω martureō to make clearer εις μαρτυριαν eis marturian Of the light “Concerning the light.” The light was shining and men with blinded eyes were not seeing the light (John 1:26), blinded by the god of this world still (2 Corinthians 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened. That all might believe Final clause with ινα hina and first aorist active subjunctive of πιστευω pisteuō ingressive aorist “come to believe.” This is one of John‘s great words (about 100 times), “with nine times the frequency with which it is used by the Synoptists” (Bernard). And yet πιστις pistis so common in Paul, John uses only in 1 John 5:4 and four times in the Apocalypse where πιστευω pisteuō does not occur at all. Here it is used absolutely as in John 1:50, etc. Through him As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (John 1:31). The preacher is merely the herald to point men to Christ. [source]
Imperfect tense of continuous existence in the universe before the Incarnation as in John 1:1 and John 1:2. Was made by him “Through him.” Same statement here of “the world” Second aorist active indicative of common verb γινοσκω ginoskō what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John 1:26). Two examples in this sentence of John‘s fondness for και kai as in John 1:1, John 1:4, John 1:5, and John 1:14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav f0). [source]
Historical (dramatic) present indicative of this characteristic word in John (cf. John 1:17.). See John 1:32, John 1:34 for historical examples of John‘s witness to Christ. This sentence is a parenthesis in Westcott and Hort‘s text, though the Revised Version makes a parenthesis of most of John 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. Crieth Second perfect active indicative of κραζω krazō old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. This was Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Acts 3:10 where we should prefer “is” Gildersleeve (Syntax, p. 96) calls this the “imperfect of sudden appreciation of the real state of things.” Of whom I said But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων ho eipōn “the one who said,” a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. After me See also John 1:27. Later in time John means. He described “the Coming One” The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. Is become Second perfect active indicative of γινομαι ginomai It is already an actual fact when the Baptist is speaking. Before me In rank and dignity, the Baptist means, ο ισχυροτερος μου ho ischuroteros mou “the one mightier than I” (Mark 1:7) and ισχυροτερος μου ischuroteros mou “mightier than I” (Matthew 3:11). In John 3:28 εμπροστεν εκεινου emprosthen ekeinou (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25-30). For he was before me Paradox, but clear. He had always been So also πρωτον υμων prōton humōn in John 15:18 means “before you” as if it were προτερον υμων proteron humōn John 1:30 repeats these words almost exactly. [source]
As in John 1:20, John 1:23. He had always put Jesus ahead of him as the Messiah (John 1:15). Before him “Before that one” (Jesus) as his forerunner simply. I am sent Periphrastic perfect passive indicative of apostellō f0). [source]
“Signs” oldest MSS. have. This sign added to those already wrought (John 6:2). Cf. John 2:23; John 3:2. They said Inchoative imperfect, began to say. Of a truth Common adverb (from αλητης alēthēs) in John (John 7:40). The prophet that cometh There was a popular expectation about the prophet of Deuteronomy 18:15 as being the Messiah (John 1:21; John 11:27). The phrase is peculiar to John, but the idea is in Acts (Acts 3:22; Acts 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope. [source]
He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα hina and the first aorist active subjunctive of ερωταω erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω aiteō Who art thou? Direct question preserved and note proleptic position of συ su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
First aorist active indicative of μαρτυρεω martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
This redundant use of both verbs (cf. John 1:26) occurs in the Synoptics also and in the lxx also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53). Because Causal use of οτι hoti at beginning of the sentence as in John 14:19; John 15:19; John 16:6. The second οτι hoti before ειδον eidon (I saw) is either declarative (that) or merely recitative (either makes sense here). Thou shalt see greater things than these Perhaps volitive future middle indicative of οραω horaō (though merely futuristic is possible as with οπσεστε opsesthe in John 1:51) ablative case of τουτων toutōn after the comparative adjective μειζω meizō The wonder of Nathanael no doubt grew as Jesus went on. [source]
Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος agathos but καλος kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ huper here (over, in behalf of, instead of), but in the papyri υπερ huper is the usual preposition for substitution rather than αντι anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
Τινες Tines (some) to be supplied, a common Greek idiom. Of a truth “Truly.” See John 1:47. The prophet The one promised to Moses (Deuteronomy 18:15) and long expected. See note on John 1:21. Proof of the deep impression made by Jesus. [source]
According to the standards of the flesh (2 Corinthians 5:16). The Baptist had said: “There stands one among you whom ye know not” (John 1:26). The Light of the World had come, but they loved darkness rather than light (John 3:19), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2 Corinthians 4:4). [source]
See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω elegchō for charge and proof. The use of αμαρτια hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
Here ουν oun is not causal, but simply copulative and transitional, “and so” (Bernard), as often in John (John 1:22, etc.). Six days before the passover This idiom, transposition of προ pro is like the Latin use of ante, but it occurs in the old Doric, in the inscriptions and the papyri. See Amos 1:1 for it also (cf. Moulton, Proleg., pp. 100ff.; Robertson, Grammar, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere John 11:55-57; John 12:1, John 12:9-11. Came to Bethany, where Lazarus was, whom Jesus raised from the dead Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (John 12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage. [source]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε Ide is here an exclamation with no effect on the case of βασιλευς basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
First aorist active indicative of πανεροω phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
Jesus simply claims knowledge of what he has tried to make plain to the famous Rabbi without success. John uses λαλεω laleō some 60 times, half of them by Jesus, very little distinction existing between the use of λαλεω laleō and λεγω legō in John. Originally λαλεω laleō referred to the chatter of birds. Note John‘s frequent use of αμην αμην amēn amēn and λεγω legō (double emphasis). And bear witness of that we have seen The same use of neuter singular relative ο ho as before. Perfect active indicative of οραω horaō He is not a dreamer, guesser, or speculator. He is bearing witness from personal knowledge, strange as this may seem to Nicodemus. And ye receive not our witness This is the tragedy of the matter as John has shown (John 1:11, John 1:26) and as will continue to be true even today. Jesus probably associates here with himself (“we”) those who have personal experience of grace and so are qualified as witnesses. Note the plural in 1 John 1:1. Bernard thinks that John has here read into the words of Jesus the convictions of a later age, a serious charge to make. [source]
Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
Greeting John just like Jesus (John 1:38; John 3:2). Beyond Jordan Evident reference to John‘s witness to Jesus told in John 1:29-34. To whom thou hast borne witness Note avoidance of calling the name of Jesus. Perfect active indicative of μαρτυρεω martureō so common in John (John 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. The same baptizeth “This one is baptizing.” Not personally (John 4:2), as John did, but through his six disciples. And all men come to him Linear present middle indicative, “are coming.” The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John‘s followers to keenest jealousy. What a lifelike picture of ministerial jealousy in all ages. [source]
Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11, John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, Luke 1:71, Luke 1:77; Acts 13:26, Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
Against the rendering of the A. V. is the word προέειναν ,they stretched forward, in allusion to the position of the victim for scourging, and the article with thongs; “the thongs,” with reference to some well-known instrument. If the words referred simply to binding him, with thongs would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical Greek, and to render stretched him out for (or before )the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mark 1:7; Luke 3:16; John 1:27). [source]
As me, literally; Moses (Deuteronomy 18:14-18) claims that God raised him up as a prophet and that another and greater one will come, the Messiah. The Jews understood Moses to be a type of Christ (John 1:21). God spoke to Moses face to face (Exodus 33:11) and he was the greatest of the prophets (Deuteronomy 34:10). [source]
Literally, “if the Messiah is subject to suffering.” Ει Ei can here mean “whether” as in Hebrews 7:15. This use of a verbal in τος ̇tos for capability or possibility occurs in the N.T. alone in πατητος pathētos (Robertson, Grammar, p. 157). This word occurs in Plutarch in this sense. It is like the Latin patibilis and is from ει πρωτος εχ αναστασεως νεκρων paschō Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood Isaiah 53:1-12. When the Baptist called Jesus “the Lamb of God” (John 1:29) it was a startling idea. It is not then “must suffer” here, but “can suffer.” The Cross of Christ was a stumbling-block to the rabbis. [source]
See on John 1:29. Paul is a spectator of his own personality. [source]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER- -DIVIDER- These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER- -DIVIDER- Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER- -DIVIDER- Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, 1 John 1:1-3. -DIVIDER- -DIVIDER- Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER- -DIVIDER- This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER- -DIVIDER- Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER- -DIVIDER- The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER- -DIVIDER- In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER- -DIVIDER- The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER- -DIVIDER- In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; Zechariah 7:2). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER- -DIVIDER- [source]
Rev., I may be prospered. The A.V. brings out the etymological force of the word. See on 3 John 1:2. [source]
Lit., whatsoever he may prosper in. See on Romans 1:10; see on 3 John 1:2; and see on Acts 11:29for the verb εὐπορέω in the similar sense of making a prosperous journey. [source]
First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω thēsaurizō). Have the habit of doing it, τιτετω tithetō (present imperative). As he may prosper (οτι εαν ευοδωται hoti ean euodōtai). Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
Old verb from ευ eu well, and οδος hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι Hoti is accusative of general reference and εαν ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
Make a fresh start as a new community with the contamination removed. Νεος Neos is the root for νεανισκος neaniskos a young man, not yet old So new wine Καινος Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι azumoi). Without (α a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; see on John 8:44. [source]
The late compound χειρογραπον cheirographon See Deissmann, Bible Studies, p. 247. The signature made a legal debt or bond as Paul says in Philemon 1:18.: “I Paul have written it with mine own hand, I will repay it.” Many of the papyri examples have been “crossed out” thus X as we do today and so cancelled. One decree is described as “neither washed out nor written over” (Milligan, N. T. Documents, p. 16). Undoubtedly “the handwriting in decrees” So Paul says “against us” And he hath taken it out of the way (αιρων kai ērken ek tou mesou). Perfect active indicative of ηρκεν airō old and common verb, to lift up, to bear, to take away. The word used by the Baptist of Jesus as “the Lamb of God that bears away (εκ του μεσου airōn) the sin of the world” (John 1:29). The perfect tense emphasizes the permanence of the removal of the bond which has been paid and cancelled and cannot be presented again. Lightfoot argues for Christ as the subject of προσηλωσας αυτο τωι σταυρωι ērken but that is not necessary, though Paul does use sudden anacolutha. God has taken the bond against us “out of the midst” (προσηλοω ek tou mesou). Nailing it to the cross (σταυρωι prosēlōsas auto tōi staurōi). First aorist active participle of old and common verb σταυρωι prosēloō to fasten with nails to a thing (with dative staurōi). Here alone in N.T., but in 3 Maccabees 4:9 with the very word staurōi The victim was nailed to the cross as was Christ. “When Christ was crucified, God nailed the Law to His cross” (Peake). Hence the “bond” is cancelled for us. Business men today sometimes file cancelled accounts. No evidence exists that Paul alluded to such a custom here. [source]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 1 John 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
Old word from ανδραποδιζω andrapodizō (from ανηρ anēr man, πους pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [source]
Rev., steersman. Lit., of him who is guiding. Only here and John 1:23. From εὐθύς straight. [source]
Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος theou patros). Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 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 Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
This word occurs in Leviticus 12:8; Numbers 15:11; Deuteronomy 14:4 of the lamb prescribed for the passover sacrifice (Exodus 12:5). John the Baptist applies it to Jesus (John 1:29, John 1:36). It occurs also in Acts 8:32 quoted from Isaiah 53:7. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. αρνιον arnion is used of Christ (Revelation 5:6, Revelation 5:12). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin.Without blemish (αμωμου amōmou). Without (alpha privative) spot (μωμος mōmos) as the paschal lamb had to be (Leviticus 22:21). So Hebrews 9:14.Without spot Without (alpha privative) stain Genitive case with αιματι haimati but in unusual position for emphasis and clearness with the participles following. [source]
Referring to the historic fact. See Matthew 11:3; Luke 7:19; John 1:15, John 1:27. Compare, for the form of expression, John 1:33; John 3:13. [source]
See on 1 John 1:2. [source]
Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14. [source]
Compare the phrase τὴν ζωὴν τὴν αἰώνιον thelife, the eternal life (1 John 1:2), and ἡ αἰώνιος ζωὴ theeternal life (John 17:3). For the distinction between the phrases see on 1 John 1:2. The phrase here, without either article, merely defines the character of the life. [source]
Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin. [source]
See on John 1:29. [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
Lit., and we are. Added by Rev., according to the best texts. A parenthetical, reflective comment, characteristic of John. See on 1 John 1:2.sa40 [source]
Lit., behold ye. The plural is peculiar. The usual form is the singular ἴδε or ἰδού . See John 1:29; John 11:3, etc.; John 4:35; John 19:26, John 19:27. Elsewhere the plural is used of something actually visible (Galatians 6:11). [source]
Lit., the light, the true (light). See on that eternal life (1 John 1:2). True, not as distinguished from false, but as answering to the true ideal. See on John 1:9. The true light is the revelation of God in Christ. See on 1 John 1:5. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [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 use of this form (1 John 1:1, 1 John 1:2, 1 John 1:3), this time resumption after the parenthesis in 1 John 1:2. [source]
Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5. [source]
First instance of this favourite form of address in these Epistles (1 John 3:2, 1 John 3:21; 1 John 4:1, 1 John 4:7; 3 John 1:1, 3 John 1:2, 3 John 1:5, 3 John 1:11). [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
See 1 John 1:5 for the same idiom with αγγελια aggelia (message). This is the only instance of επαγγελια epaggelia in the Johannine writings. Here “the promise” is explained to be “the life eternal” (1 John 1:2). In Acts 1:4 the word is used for the coming of the Holy Spirit. [source]
Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29. [source]
Perfect middle of τεαομαι theaomai as in 1 John 4:12, though the aorist in 1 John 1:1; John 1:14 John is qualified to bear witness (μαρτυρουμεν marturoumen as in 1 John 1:2) as Jesus had charged the disciples to do (Acts 1:8). [source]
Anarthrous emphasizing quality, but with the article in 1 John 1:2.In his Son (εν τωι υιωι αυτου en tōi huiōi autou). This life and the witness also. This is why Jesus who is life (John 14:6) came to give us abundant life (John 10:10). [source]
Strictly speaking, the neuter relative here is not personal, but the message “concerning the Word of life” For discussion of the Λογος Logos see notes on John 1:1-18. Here the Λογος Logos is described by της ζωης tēs zōēs (of life), while in John 1:4 he is called η ζωη hē zōē (the Life) as here in 1 John 1:2 and as Jesus calls himself (John 11:25; John 14:6), an advance on the phrase here, and in Revelation 19:14 he is termed ο λογος του τεου ho logos tou theou (the Word of God), though in John 1:1 the Λογος Logos is flatly named ο τεος ho theos (God). John does use ο ho in a collective personal sense in John 6:37, John 6:39. See also παν ο pan ho in 1 John 5:4. [source]
First aorist passive indicative of πανεροω phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν marturoumen) and “message” (απαγγελλομεν apaggellomen), both present active indicatives (literary plurals), απαγγελλω apaggellō being the public proclamation of the great news (John 16:25). [source]
Second (1 John 1:1 for first) use of this form, a third in 1 John 1:5. Emphasis by repetition is a thoroughly Johannine trait.Declare we (απαγγελλομεν apaggellomen). Second use of this word (1 John 1:2 for first), but αγγελια aggelia (message) and αναγγελλομεν anaggellomen (announce) in 1 John 1:5.That ye also may have Purpose clause with ινα hina and present active subjunctive of εχω echō (may keep on having). “Ye also” who have not seen Jesus in the flesh as well as those like John who have seen him. Like και υμιν kai humin (to you also) just before.Fellowship with us (κοινωνιαν μετ ημων koinōnian meth' hēmōn). Common word in this Epistle, from κοινωνος koinōnos partner (Luke 5:10), and κοινωνεω koinōneō to share, in (1 Peter 4:13), with μετα meta emphasising mutual relationship (Acts 2:42). This Epistle often uses εχω echō with a substantive rather than a verb.Yea, and our fellowship Careful explanation of his meaning in the word “fellowship” (partnership), involving fellowship with the Father and with his Son Jesus Christ and only possible in Christ. [source]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Four times in this short letter this verbal adjective is used of Gaius (here, 3 John 1:2, 3 John 1:5, 3 John 1:11). See 2 John 1:1 for the same phrase here, “whom I love in truth.” [source]
Occurring at the beginning of an epistle only here and 3 John 1:2. [source]
As in 3 John 1:2. [source]
See on 3 John 1:2. [source]
Or lives. See on 3 John 1:2. He saw only blood, but blood and life were equivalent terms to the Hebrew. [source]
The diminutive, very frequent in Revelation, and once in the Gospel of John (John 21:15). Nowhere else in the New Testament. Compare Isaiah 53:7; John 1:29, John 1:36. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice. [source]
See on John 1:29. To take a single look at the contents. [source]
As in John 1:27. Morally entitled. [source]
Aorist tense. There is no need of rendering it as a pluperfect. Rev., rightly, I heard and saw. The appeal to hearing and seeing is common to all John's writings. See John 1:14; John 19:35; John 21:14; 1 John 1:1, 1 John 1:2; 1 John 4:14. [source]
Read, βλέπουσιν domen look (Rev.), and see on John 1:29. [source]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER- -DIVIDER- The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER- The Spirit is designated by [source]
See on John 1:29. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters. [source]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια dia as the ground for the victory and not the means, as by εν en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων dia ton logon tēs marturias autōn). The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Present active predicate participle of κηρυσσω kērussō to herald, to preach.Worthy to open and to loose (αχιος ανοιχαι και λυσαι axios anoixai kai lusai). Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον arnion). Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]