KJV: But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
YLT: And ye are not in the flesh, but in the Spirit, if indeed the Spirit of God doth dwell in you; and if any one hath not the Spirit of Christ -- this one is not His;
Darby: But ye are not in flesh but in Spirit, if indeed God's Spirit dwell in you; but if any one has not the Spirit of Christ he is not of him:
ASV: But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his.
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| σαρκὶ | flesh |
|
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
|
| πνεύματι | Spirit |
|
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
| εἴπερ | if indeed [the] |
|
Parse: Conjunction Root: εἴπερ Sense: if indeed, since, if after all. |
|
| Πνεῦμα | Spirit |
|
Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| οἰκεῖ | dwells |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: οἰκέω Sense: to dwell in. |
|
| δέ | however |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| τις | anyone |
|
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
| Πνεῦμα | [the] Spirit |
|
Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
| Χριστοῦ | of Christ |
|
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
Greek Commentary for Romans 8:9
Not sold under sin (Romans 7:14) any more. [source]
Probably, “in the Holy Spirit.” It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. If so be that (ειπερ eiper). “If as is the fact” (cf. Romans 3:30). The Spirit of Christ The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
“If as is the fact” (cf. Romans 3:30). [source]
The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
Reverse Greek Commentary Search for Romans 8:9
Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
Conative imperfect of πειραζω peirazō and ingressive aorist passive infinitive of πορευομαι poreuomai Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these Acts 16:6, Acts 16:7. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is Acts 16:6, Acts 16:7 that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke‘s grammar to pieces to bolster up a theory of criticism? And the Spirit of Jesus suffered them not (και ουκ ειασεν αυτους το πνευμα Ιησου kai ouk eiasen autous to pneuma Iēsou). The same Spirit who in Acts 16:6 had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans 8:9) and the Spirit of Jesus Christ (Philemon 1:19). Ειασεν Eiasen is first aorist active indicative of εαω eaō old verb to allow. [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
See on Romans 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20, etc. [source]
Old comparative adverb from τολμηρως tolmērōs Most MSS. read τολμηροτερον tolmēroteron Only here in N.T. In some measure (απο μερους apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). As putting you again in remembrance Delicately put with ως hōs and επι epi in the verb, “as if calling back to mind again” This rare verb is here alone in the N.T. [source]
Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.). [source]
Correct text rather than επειπερ epeiper It means “if on the whole.” “By a species of rhetorical politeness it is used of that about which there is no doubt” (Thayer. Cf. 1 Corinthians 8:5; 1 Corinthians 15:15; Romans 8:9. [source]
This use of ος hos (relative who) is almost consecutive (result). The πνευματικος pneumatikos man is superior to others who attempt even to instruct God himself. See note on Acts 9:22 and note on Acts 16:10 for συνβιβαζω sunbibazō to make go together. But we have the mind of Christ (ημεις δε νουν Χριστου εχομεν hēmeis de noun Christou echomen). As he has already shown (1 Corinthians 2:6-13). Thus with the mind (νους nous Cf. Philemon 2:5; Romans 8:9, Romans 8:27). Hence Paul and all πνευματικοι pneumatikoi men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, “I know him whom I have believed.” “I believe; therefore I have spoken.” [source]
Κύριος theLord is used in Exodus 34:34for Jehovah. The Lord Christ of 2 Corinthians 3:16is the Spirit who pervades and animates the new covenant of which we are ministers (2 Corinthians 3:6), and the ministration of which is with glory (2 Corinthians 3:8). Compare Romans 8:9-11; John 14:16, John 14:18. [source]
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of the new birth. By their relapse they have retarded this result and renewed Paul's spiritual travail. The verb μορφοῦν N.T.oThe idea under different aspects is common. See Romans 8:9; 1 Corinthians 2:16; 1 Corinthians 6:15; 2 Corinthians 3:18; Galatians 2:20; Ephesians 3:17; Colossians 1:27. [source]
The Holy Spirit, called the Spirit of Christ (Romans 8:9.), the Spirit of Jesus Christ (Philemon 1:19). The Holy Spirit proceeds from the Father and from the Son (John 15:26). Crying, Abba, Father (κραζον Αββα ο πατηρ krazon Abba ho patēr). The participle agrees with πνευμα pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα Abba is the Aramaic word for father with the article and ο πατηρ ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case. [source]
Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of Jesus Christ, is found only here. Spirit of Christ occurs Romans 8:9; 1 Peter 1:11. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit Christ communicates Himself to His people. “The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them” (Meyer). [source]
First aorist active optative in a wish for the future. New verb in lxx and N.T. for the old αγιζω hagizō to render or to declare holy Predicate adjective in plural (ολος holos whole, τελος telos end), not adverb ολοτελως holotelōs Late word in Plutarch, Hexapla, and in inscription a.d. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means the whole of each of you, every part of each of you, “through and through” (Luther), qualitatively rather than quantitatively. Your spirit and soul and body Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη psuchē mind νους nous heart καρδια kardia the inward man ο εσω αντρωπος ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος holoklēron is in predicate and is an old form and means complete in all its parts (κληρος holos whole, Τελειος klēros lot or part). There is to be no deficiency in any part. τελος Teleios (from αμεμπτως telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη psuchē mind νους nous heart καρδια kardia the inward man ο εσω αντρωπος ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος holoklēron is in predicate and is an old form and means complete in all its parts (κληρος holos whole, Τελειος klēros lot or part). There is to be no deficiency in any part. τελος Teleios (from αμεμπτως telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
More literally, if so be that. Confirming, in a hypothetical form, the assertion of God's judgment upon persecutors, 2 Thessalonians 1:5. It implies no doubt, but rhetorically puts a recognized fact as a supposition. So Romans 3:30; Romans 8:9, Romans 8:17; 1 Corinthians 8:5. [source]
Condition of first class, determined as fulfilled, assumed as true, but with ειπερ eiper (if on the whole, provided that) as in Romans 8:9, Romans 8:17, and with no copula expressed. A righteous thing “with God” means by the side of God (παρα τεωι para theōi) and so from God‘s standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in 2 Thessalonians 1:5. [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]
Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14). [source]
Proper sense of ποιος poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).Did point unto Imperfect active of δηλοω dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον promarturomenon). Present middle participle of προμαρτυρομαι promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
Old adjective from μη psuchē as in 1 Corinthians 2:14; 1 Corinthians 15:44; James 3:15. Opposed to εχω pneumatikos Not used by Peter.Having not the Spirit (πνευμα pneuma mē echontes). Usual negative mē with the participle (present active of echō). Probably pneuma here means the Holy Spirit, as is plain in Judges 1:20. Cf. Romans 8:9. [source]
Usual negative mē with the participle (present active of echō). Probably pneuma here means the Holy Spirit, as is plain in Judges 1:20. Cf. Romans 8:9. [source]
Rather, “I came to be (as in Revelation 1:9) in the Spirit,” came into an ecstatic condition as in Acts 10:10.; Acts 22:17, not the normal spiritual condition (ειναι εν πνευματι einai en pneumati Romans 8:9). [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]
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). [source]
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]
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]