KJV: From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?
YLT: Whence are wars and fightings among you? not thence -- out of your passions, that are as soldiers in your members?
Darby: Whence come wars and whence fightings among you? Is it not thence, from your pleasures, which war in your members?
ASV: Whence come wars and whence come fightings among you? come they not hence, even of your pleasures that war in your members?
| Πόθεν | From where |
|
Parse: Adverb Root: πόθεν Sense: of place: from where, from what condition. |
|
| πόλεμοι | [come] disputes |
|
Parse: Noun, Nominative Masculine Plural Root: πόλεμος Sense: a war. |
|
| μάχαι | quarrels |
|
Parse: Noun, Nominative Feminine Plural Root: μάχη Sense: a fight or combat. |
|
| οὐκ | [Is it] not |
|
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
|
| ἐντεῦθεν | from there |
|
Parse: Adverb Root: ἔνθεν Sense: from this place, hence. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| ἡδονῶν | passions |
|
Parse: Noun, Genitive Feminine Plural Root: ἡδονή Sense: pleasure. |
|
| ὑμῶν | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
| τῶν | - |
|
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
| στρατευομένων | warring |
|
Parse: Verb, Present Participle Middle, Genitive Feminine Plural Root: στρατεύομαι Sense: to make a military expedition, to lead soldiers to war or to battle, (spoken of a commander). |
|
| μέλεσιν | members |
|
Parse: Noun, Dative Neuter Plural Root: μέλος Sense: a member, limb: a member of the human body. |
|
Greek Commentary for James 4:1
This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes. [source]
Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
(πολεμος polemos old word, Matthew 24:6) pictures the chronic state or campaign, while μαχη machē (also old word, 2 Corinthians 7:5) presents the separate conflicts or battles in the war. So James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here. [source]
Old word from ηδομαι hēdomai Ablative case here after εκ ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.That war (των στρατευομενων tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν en humin). Modern church disturbances are old enough in practice. [source]
Present middle articular participle (ablative case agreeing with ηδονων hēdonōn) of στρατευω strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” Modern church disturbances are old enough in practice. [source]
Lit.,pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, James 4:2. [source]
The thought of wars and rightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, “Phaedo,” 66: “For whence come wars and rightings and factions? Whence but from the body and the lusts of the body?” Compare 1 Peter 2:11; Romans 7:23. [source]
Reverse Greek Commentary Search for James 4:1
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
Compare James 4:1; and see on envying, James 3:14. [source]
Literally, “having done three months,” the same idiom in Acts 15:33; Acts 18:23; James 4:13. During this period Paul may have written Galatians as Lightfoot argued and certainly did Romans. We do not have to say that Luke was ignorant of Paul‘s work during this period, only that he did not choose to enlarge upon it. [source]
Genitive absolute of present active participle. This expression (εαν ean with subjunctive) occurs also in 1 Corinthians 4:19; 1 Corinthians 16:7; James 4:15. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God‘s hands. The Textus Receptus has here a sentence not in the best MSS.: “I must by all means keep this feast that cometh in Jerusalem.” This addition by D and other documents may have been due to a desire to give a reason for the language in Acts 18:22 about “going up” to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (Acts 20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did. [source]
Rev., glorying. Only once outside of Paul's writings, James 4:16. See on rejoiceth, James 2:13. Not ground of boasting, which would be καύχημα , as Romans 4:2; 2 Corinthians 1:14; Philemon 1:26. The reference is to the glorying of the Jew (Romans 2:17), proclaiming his own goodness and the merit of his ceremonial observances. [source]
Found nowhere else except in Hermas, compound like καταλαλεω katalaleō to talk back (James 4:11), and καταλαλια katalalia talking back (2 Corinthians 12:20), talkers back whether secretly or openly. [source]
Old word from πσιτυριζω psithurizō to speak into the ear, to speak secretly, an onomatopoetic word like πσιτυρισμος psithurismos (2 Corinthians 12:20) and only here in N.T. Backbiters (καταλαλους katalalous). Found nowhere else except in Hermas, compound like καταλαλεω katalaleō to talk back (James 4:11), and καταλαλια katalalia talking back (2 Corinthians 12:20), talkers back whether secretly or openly. Hateful to God Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
The “a” in a warfare is the abbreviated preposition on or in, as a coming, afield, going a pilgrimage. In the Geneva Bible, Deuteronomy 24:5is rendered, “When a man taketh a newe wife, he shal not go a warfare.” So Froissart: “He was not in good poynt to ride a warfare.” The phrase, however, is incorrect as a translation, since the Greek word is used not only of war, but of military service in general. Soldiers are called στρατευόμενοι , Luke 3:14. More correctly, who serveth as a soldier? or, as Rev., what soldier serveth? See on Luke 3:14; see on James 4:1. [source]
Third-class condition. See James 4:15; Acts 18:21; 1 Corinthians 16:7 for the use of this phrase. It should represent one‘s constant attitude, though not always to be spoken aloud. [source]
Voluntary bondage, I enslaved myself to all, though free. Causative verb in οω ̇oō The more Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note κερδησω kerdēsō (as in 1 Corinthians 9:20, 1 Corinthians 9:21, 1 Corinthians 9:22, but once ινα κερδανω hina kerdanō in 1 Corinthians 9:21, regular liquid future of κερδαινω kerdainō) with ινα hina is probably future active indicative (James 4:13), though Ionic aorist active subjunctive from κερδαω kerdaō is possible (Matthew 18:15). “He refuses payment in money that he may make the greater gain in souls” (Edwards). [source]
Lit., I have made (spent) a night and a day in the deep. For a similar use of ποιέω tomake, see Acts 15:33; Acts 18:23; Acts 20:3; James 4:13. βυθός bottomor depth occurs only here. Of the event itself there is no record. [source]
Serve as soldiers: carry on our campaign. See on Luke 3:14; see on James 4:1. [source]
Another old word (from ωπελεω ōpheleō to help, to profit), in N.T. only here, Titus 3:8; 2 Timothy 3:16. For a little (προς ολιγον pros oligon). “For little.” Probably extent in contrast to προς παντα pros panta (for all things), though in James 4:14 it is time “for a little while.” Which now is “The now life.” Of that which is to come (της μελλουσης tēs mellousēs). “Of the coming (future) life.” [source]
“For little.” Probably extent in contrast to προς παντα pros panta (for all things), though in James 4:14 it is time “for a little while.” [source]
Comp. 2 Timothy 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12. [source]
Or swaggerers. Only here and Romans 1:30. See on ἀλαζονείαις boastings James 4:16. [source]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις hēdonais poikilais). “Pleasures” (ηδοναις hēdonais from ηδομαι hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Ἡδονή pleasureonly here in Pastorals. oP. See on James 4:1. For ποικίλαις diverssee on 2 Timothy 3:6. [source]
Present passive participle of πλαναω planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις hēdonais poikilais). “Pleasures” (ηδοναις hēdonais from ηδομαι hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]
The combination confidence and rejoicing N.T.oRejoicing or boasting of hope N.T.obut comp. 1 Thessalonians 2:19. For παρρησία confidencesee on 1 Timothy 3:13. The entire group of words, καύχημα groundof glorying, καύχησις actof glorying, and καυχᾶσθαι toglory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ ( ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philemon 3:3. [source]
See on James 4:13. [source]
James 4:14was parenthetical, so that at this point the thought is taken up from James 4:13: Ye who say we will go, etc. - for that ye ought to say. The rendering in margin of Rev. is simpler: instead of your saying. [source]
This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
The longer relative οστις hostis defines here more precisely (like Latin qui) οι λεγοντες hoi legontes (ye who say) of James 4:13 in a causal sense, as in Acts 10:47, “who indeed do not know” (present middle indicative of επισταμαι epistamai). [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]
Condition of first class, assumed as true with ει ei and present active indicative of τελεω teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος nomos (law). Jesus used πληροω plēroō in Matthew 4:17. James has τηρεω tēreō in James 2:10.The royal law (νομον βασιλικον nomon basilikon). Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 2:1., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 5:1-6) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
Negative purpose clause with ινα μη hina mē and the first aorist passive subjunctive of κρινω krinō As already indicated (James 2:12.; James 4:12) and repeated in James 5:12. Reminiscence of the words of Jesus in Matthew 7:1.Standeth before the doors (προ των τυρων εστηκεν pro tōn thurōn hestēken). Perfect active indicative of ιστημι histēmi “is standing now.” Again like the language of Jesus in Matthew 24:33 (επι τυραις epi thurais) and Mark 13:29. Jesus the Judge is pictured as ready to enter for the judgment. [source]
Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
Present middle (direct) infinitive of απεχω apechō old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after παρακαλω parakalō (I beseech). With the ablative case των σαρκικων επιτυμιων tōn sarkikōn epithumiōn the grosser sins of the flesh (for σαρκικος sarkikos see 1 Corinthians 3:3) like the list in 1 Peter 4:3.Which (αιτινες haitines). “Which very ones.” Like Latin quippe qui.War against the soul Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
Only here and James 4:13. Compare Judges 1:16,for the sake of advantage; their glory being in having a multitude of followers. [source]
Instrumental case. Πλαστος Plastos is verbal adjective (from πλασσω plassō to mould as from clay, for which see Romans 9:20), here only in N.T. “With forged words.” See sample in 2 Peter 3:4.Shall make merchandise of you (υμας εμπορευσονται humas emporeusontai). Future middle of εμπορευομαι emporeuomai (from εμπορος emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (John 2:16, market house).Whose sentence “For whom (dative case) the sentence” (verdict, not process κρισις krisis).Now from of old (εκπαλαι ekpalai). Late and common compound adverb, in N.T. only here and 2 Peter 3:5.Lingereth not “Is not idle,” old verb, αργεω argeō (from αργος argos not working, alpha privative and εργον ergon), here only in N.T.Slumbereth not (ου νυσταζει ou nustazei). Old and common verb (from νυω nuō to nod), in N.T. only here and Matthew 25:5. Note απωλεια apōleia (destruction) three times in 2 Peter 2:1-3. [source]
Future middle of εμπορευομαι emporeuomai (from εμπορος emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (John 2:16, market house). [source]
The actual apodosis of the long protasis begun in 2 Peter 2:4. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of οιδα oida and the infinitive (ρυεσται ruesthai present middle and see 2 Peter 2:7) for knowing how as in Matthew 7:11; James 4:17. [source]
The Elephantine papyrus has the passive of αδικεω adikeō in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in 2 Peter. The picture proceeds now with participles like ηγουμενοι hēgoumenoi (counting).Pleasure (ηδονην hēdonēn). See James 4:1, James 4:3.To revel in the daytime “The in the daytime revel” (old word τρυπη truphē from τρυπτω thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος amōmos kai aspilos Present active participle of εντρυπαω entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις en tais agapais). So B Sah, but Aleph A C K L P read απαταις apatais (in their deceivings). If αγαπαις agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη agapē they feast with you (συνευωχουμενοι suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω suneuōcheō (συν sun together, and ευωχεω euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια euōchia to the αγαπη agapē f0). [source]
See James 4:1, James 4:3. [source]
Rev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare James 1:14; James 4:17. [source]
Rev., vainglory. The word occurs only here and James 4:16, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On βίος lifeas distinguished from ζωη. lifesee on John 1:4. [source]
Lit., to make forty and two months. Similarly, Acts 15:33, ποιήσαντες χρόνον havingtarried a space; lit., having made a time. See on continued there a year, James 4:13. The best expositors, however, render ποιῆσαι absolutely, to work, and the following accusative as the accusative of duration, “during forty and two months.” Rev., margin to do his works during, etc. See Daniel 11:28. [source]
First aorist active infinitive (epexegetic use) of ποιεω poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας mēnas months), or more likely in the sense of doing time, with μηνας mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Old word for one on a journey for trade (from εν πορος enεμποριον poros), like drummers, in N.T. only Matthew 13:45; Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23. Like εμπορευομαι emporion (John 2:16) and επλουτησαν emporeuomai (James 4:13). [source]
Present active participle of λαλεω laleō agreeing with στομα stoma (nominative neuter singular and subject of εδοτη edothē). The words are like Daniel‘s description of the Little Horn (Daniel 7:8, Daniel 7:20, Daniel 7:25) and like the description of Antiochus Epiphanes (Daniel 8:12-14,). Cf. 2 Peter 2:11.To continue (ποιησαι poiēsai). First aorist active infinitive (epexegetic use) of ποιεω poieō either in the sense of working (signs), as in 1 Macc. 1:24 with the accusative of duration of time (μηνας mēnas months), or more likely in the sense of doing time, with μηνας mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Perfect active third personal of πιπτω piptō for usual πεπτωκασι peptōkasi Some MSS. read πεπωκαν pepōkan (have drunk), from πινω pinō like the metaphor in Revelation 14:8, Revelation 14:10; Revelation 16:19; Revelation 17:2. See Revelation 17:2 for the same charge about the kings of the earth.The merchants of the earth (οι εμποροι της γης hoi emporoi tēs gēs). Old word for one on a journey for trade (from εν πορος enεμποριον poros), like drummers, in N.T. only Matthew 13:45; Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23. Like εμπορευομαι emporion (John 2:16) and επλουτησαν emporeuomai (James 4:13).Waxed rich First ingressive aorist active indicative of του στρηνους αυτης plouteō to be rich (cf. Revelation 3:17). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich.Of her wantonness (στρηνιαω tou strēnous autēs). Late word for arrogance, luxury, here alone in N.T. See strēniaō in Revelation 18:7, Revelation 18:9, to live wantonly. [source]