KJV: Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
YLT: Now hath my soul been troubled, and what? shall I say -- Father, save me from this hour? -- but because of this I came to this hour;
Darby: Now is my soul troubled, and what shall I say? Father, save me from this hour. But on account of this have I come to this hour.
ASV: Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I unto this hour.
| Νῦν | Now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| ψυχή | soul |
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Parse: Noun, Nominative Feminine Singular Root: ψυχή Sense: breath. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| τετάρακται | has been troubled |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: ταράσσω Sense: to agitate, trouble (a thing, by the movement of its parts to and fro). |
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| εἴπω | shall I say |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: λέγω Sense: to speak, say. |
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| Πάτερ | Father |
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Parse: Noun, Vocative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| σῶσόν | save |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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| με | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὥρας | hour |
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Parse: Noun, Genitive Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| ταύτης | this |
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Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
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| διὰ | on account of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| ἦλθον | I came |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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| ὥραν | hour |
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Parse: Noun, Accusative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| ταύτην | this |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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Greek Commentary for John 12:27
The soul Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
See reff. on John 12:25. The soul, ψυχή , is the seat of the human affections; the spirit ( πνεῦμα ) of the religious affections. [source]
The perfect tense; has been disturbed and remains troubled. The same verb as in John 11:33. Notice that there it is said. He groaned in the spirit ( τῷ πνεύματι ). His inward agitation did not arise from personal sorrow or sympathy, but from some shock to His moral and spiritual sense. [source]
A natural expression out of the depths of our Lord's humanity. How shall I express my emotion? Some commentators connect this with the following clause, shall I say, Father, save me, etc. But this does not agree with the context, and represents a hesitation in the mind of Jesus which found no place there. [source]
The shrinking from suffering belongs to the human personality of our Lord (compare Matthew 26:39); but the prayer, save me from this hour, is not for deliverance from suffering, but for victory in the approaching trial. See Hebrews 5:7. The expression is very vivid. “Save me out of this hour.” [source]
Explained by glorify thy name. For this use, namely, that the Father's name might be glorified. [source]
Reverse Greek Commentary Search for John 12:27
This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER- -DIVIDER- [source]
Jesus had long looked forward to this “hour” and had often mentioned it (John 7:30; John 8:20; John 12:23, John 12:27; John 13:1). See again in Mark 14:41. Now he dreads it, surely a human trait that all can understand. [source]
See on John 11:33; see on John 12:27. The agitation was in the highest region of the spiritual life ( πνεῦμα ). [source]
The aorist tense, pointing to the purpose of the coming, as I am come (John 12:46) to the result. Compare John 8:14; John 9:39; John 10:10; John 12:27, John 12:47; John 15:22. Both tenses are found in John 8:42; John 16:28. [source]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
Rev., “became flesh.” The same verb as in John 1:3. All things became through Him; He in turn became flesh. “He became that which first became through Him.” In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being. The word σὰρξ , flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See John 12:27; John 11:33; John 13:21; John 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. “He became flesh, and did not clothe Himself in flesh.” Compare, on the whole passage, 1 John 4:2; 2 John 1:7. [source]
First aorist (note of urgency) active imperative of πνευμα doxazō and in the sense of his death already in John 12:16, John 12:23 and again in John 13:31; John 17:5. This is the prayer of the πσυχη pneuma (or σαρχ psuchē) as opposed to that of the ονομα sarx (flesh) in John 12:27. The “name” (πωνη εκ του ουρανου onoma) of God expresses the character of God (John 1:12; John 5:43; John 17:11). Cf. Matthew 6:9. A voice out of heaven (και εδοχασα και παλιν δοχασω phōnē ek tou ouranou). This was the Father‘s answer to the prayer of Jesus for help. See note on the Father‘s voice at the baptism of Jesus (Mark 1:11) and on the Father‘s voice at the transfiguration (Mark 9:7). The rabbis called the audible voice of God εδοχασα bath -δοχασω qol (the daughter of a voice). I have both glorified it and will glorify it again (kai edoxasa kai palin doxasō). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. John 11:40 for edoxasa and John 13:31; John 17:5 for doxasō f0). [source]
First aorist passive indicative of ταρασσω tarassō and the locative case of πνευμα pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
First aorist active participle of επαιρω epairō old and common verb with οπταλμους ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; John 17:1-5 Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (Luke 9:18,), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα hina and the first aorist active subjunctive. [source]
“A spring of Jacob” (here and John 4:14), but πρεαρ phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19). Wearied Perfect active participle of κοπιαω kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). With his journey As a result Imperfect (descriptive) middle of κατεζομαι kathezomai “was sitting.” Thus Probably “thus wearied,” graphic picture. By the well Literally, “upon the curbstone of the well.” Sixth hour Roman time, about 6 p.m., the usual time for drawing water. [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; 1 Samuel 16:14-16,; 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; Exodus 31:3 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]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
The word used of Herod's trouble (Matthew 2:3); of the agitation of the pool of Bethesda (John 5:4); of Christ's troubled spirit (John 12:27). [source]
Prohibition with μη mē and the first aorist (ingressive) passive subjunctive of ποβεομαι phobeomai to fear, and the cognate accusative ποβον phobon (fear, terror). “Do not fear their threats” (Bigg). Quotation from Isaiah 8:12.Neither be troubled (μηδε ταραχτητε mēde taraxthēte). Prohibition with μηδε mēde and the first aorist (ingressive) subjunctive of ταρασσω tarassō to disturb (Matthew 2:6; John 12:27). Part of the same quotation. Cf. 1 Peter 3:6. [source]
Prohibition with μηδε mēde and the first aorist (ingressive) subjunctive of ταρασσω tarassō to disturb (Matthew 2:6; John 12:27). Part of the same quotation. Cf. 1 Peter 3:6. [source]
In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
To be taken with ευοδουσται euodousthai and like περι peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]