KJV: Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
YLT: And I make known to you, brethren, the good news that I proclaimed to you, which also ye did receive, in which also ye have stood,
Darby: But I make known to you, brethren, the glad tidings which I announced to you, which also ye received, in which also ye stand,
ASV: Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand,
Γνωρίζω | I make known |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: γνωρίζω Sense: to make known. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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ἀδελφοί | brothers |
Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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εὐαγγέλιον | gospel |
Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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ὃ | that |
Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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εὐηγγελισάμην | I proclaimed |
Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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παρελάβετε | you received |
Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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ἑστήκατε | you stand |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
Greek Commentary for 1 Corinthians 15:1
See note on 1 Corinthians 12:3 for this common verb. As if in reproach. [source]
Cognate accusative, “the gospel which I gospelized unto you.” Note augment η ē after ευ eu̇ like compound verb with preposition. Note repetition of relative (ο εν ωι δι ου hoclass="normal greek">τινι en hōiκαι di hou and tini like relative) without kai (and), asyndeton. [source]
Reproachfully, as having to declare the Gospel anew. [source]
Reverse Greek Commentary Search for 1 Corinthians 15:1
The eternal life which Christ revealed. It is a peculiar use of the phrase, which is commonly employed in contrast with the life to come, as 1 Corinthians 15:19. Compare John 6:63, John 6:68. Not equivalent to these words of life. [source]
Second aorist middle indicative of συνβαλλω sunballō used in Acts 17:18 for “dispute,” old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. Through grace (δια της χαριτος dia tēs charitos). This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
This makes sense if taken with “believed,” as Hackett does (cf. Acts 13:48; Acts 16:14) or with “helped” (1 Corinthians 3:10; 1 Corinthians 15:10; 2 Corinthians 1:12). Both are true as the references show. [source]
Not just a Hebraism for “all these words of life.” Probably “this life” which the Sadducees deny and of which the angel is now speaking, this eternal life. (John 6:63, John 6:68; 1 Corinthians 15:19). [source]
First aorist (ingressive) active subjunctive with μη mē regular Greek idiom, Place not to them or against them (dative αυτοις autois) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke 23:34). He fell asleep (εκοιμητη ekoimēthē). First aorist passive indicative of κοιμαω koimaō to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Acts 13:36; 1 Corinthians 15:18, etc. Our word cemetery (κοιμητηριον koimētērion) is the sleeping place of the dead. Knowling calls εκοιμητη ekoimēthē here “a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene.” [source]
First aorist passive indicative of κοιμαω koimaō to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Acts 13:36; 1 Corinthians 15:18, etc. Our word cemetery (κοιμητηριον koimētērion) is the sleeping place of the dead. Knowling calls εκοιμητη ekoimēthē here “a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene.” [source]
What Paul preaches (1 Corinthians 15:1) and which is the true gospel [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]
Stanley remarks that 1 Corinthians 15:1-11contain the earliest known specimen of what may be called the creed of the early Church, differing, indeed, from what is properly called a creed, in being rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts. See his dissertation in the commentary on Corinthians. [source]
Lit., emptied. Rev., made void. Compare is made void, Romans 4:14, and the kindred adjective κενὸν, κενὴ vain 1 Corinthians 15:14. The nucleus of the apostolic preaching was a fact - Christ crucified. To preach it as a philosophic system would be to empty it of its saving power, a truth which finds abundant and lamentable illustration in the history of the Church. [source]
This is Paul‘s idea of his mission from Christ, as Christ‘s apostle, to be a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts 10:48). Paul is fond of this late Greek verb from ουκ εν σοπιαι λογου euaggelion and sometimes uses both verb and substantive as in 1 Corinthians 15:1 “the gospel which I gospelized unto you.” [source]
(present active infinitive, linear action) like John the Baptist. But to preach the gospel (ευαγγελιον alla euaggelizesthai). This is Paul‘s idea of his mission from Christ, as Christ‘s apostle, to be a gospelizer. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts 10:48). Paul is fond of this late Greek verb from ουκ εν σοπιαι λογου euaggelion and sometimes uses both verb and substantive as in 1 Corinthians 15:1 “the gospel which I gospelized unto you.” Not in wisdom of words Note μη ou not απεστειλεν mē (the subjective negative), construed with ινα μη κενωτηι ο σταυρος του Χριστου apesteilen rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul‘s forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1 Corinthians 2:1-5). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). Lest the cross of Christ should be made void (ινα μη hina mē kenōthēi ho stauros tou Christou). Negative purpose (κενοω hina mē) with first aorist passive subjunctive, effective aorist, of κενος kenoō old verb from kenos to make empty. In Paul‘s preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. “This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation” (Lightfoot). [source]
The question springs naturally from the proof of the fact of the resurrection of Christ (1 Corinthians 15:1-11) and the continual preaching which Paul here assumes by condition of the first class There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul‘s answer is the resurrection of Christ as a fact. It all turns on this fact. [source]
Repeats the position already taken in 1 Corinthians 15:13 . [source]
Old word from adverb ματην matēn (Matthew 15:9), devoid of truth, a lie. Stronger word than κενον kenon in 1 Corinthians 15:14. [source]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη apethanen was buried, εγηγερται etaphē hath been raised, ωπτη egēgertai appeared, Χριστος απετανεν ōphthē). Christ died (υπερ των αμαρτιων ημων Christos apethanen). Historical fact and crucial event. For our sins περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
More correctly, were found: were discovered and shown to be. See Romans 6:10; 1 Corinthians 15:15; 2 Corinthians 5:3; Philemon 2:8; Philemon 3:9. [source]
Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Romans 4:24, Romans 4:25; Romans 8:11, Romans 8:30; 1 Corinthians 15:17; Colossians 3:4; Phlippians 3:21. [source]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω summorphizō late verb from συμμορπος summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
(1) Which sleep should be, which have been laid asleep or have fallen asleep, giving the force of the passive. (2) Διὰ τοῦ Ἱησοῦ can by no possibility be rendered in Jesus, which would be ἐν Ἱησοῦ :see 1 Corinthians 15:18; 1 Thessalonians 4:16. It must mean through or by means of Jesus. -DIVIDER- -DIVIDER- (3) The attempt to construe διὰ τοῦ Ἱησοῦ with τοὺς κοιμηθέντας thosewho have fallen asleep by means of Jesus, gives an awkward and forced interpretation. It has been explained by supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, διὰ τὸν Ἱησοῦν onaccount of or for the sake of Jesus. Moreover Paul is not accentuating that idea. Κοιμηθέντας would be universally understood by the church as referring to the death of Christians, so that by Jesus would be superfluous. -DIVIDER- -DIVIDER- (4) Διὰ τοῦ Ἱησοῦ should be construed with ἄξει willbring. Rend. the whole: them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the agent of the resurrection. See 1 Corinthians 15:21; John 5:28; John 6:39, John 6:44, John 6:54. Bring ( ἄξει ) is used instead of ἐγειρεῖ shallraise up, because the thought of separation was prominent in the minds of the Thessalonians. -DIVIDER- -DIVIDER- [source]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμητεντας tous koimēthentas (that are fallen asleep in or through Jesus) like οι κοιμητεντες εν Χριστωι hoi koimēthentes en Christōi in 1 Corinthians 15:18 and probably correct or with αχει axei (through Jesus with God). With him (συν αυτωι sun autōi). Together with Jesus. Jesus is the connecting link (δια dia) for those that sleep (κοιμητεντας koimēthentas first aorist passive, but with middle sense) and their resurrection. [source]
This explanatory γαρ gar takes up in 1 Thessalonians 2:1-12 the allusion in 1 Thessalonians 1:9 about the “report” concerning the entrance Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτι ου κενη γεγονεν hoti clause that it hath not been found vain Literally, that it has not become empty. Second perfect active (completed state) of Κενος ginomai Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1 Thessalonians 1:5. ματαιος Kenos is hollow, empty, while κενον το κηρυγμα mataios is fruitless, ineffective. In 1 Corinthians 15:14, 1 Corinthians 15:17 Paul speaks of ματαια η πιστις kenon to kērugma (empty the preaching) and mataia hē pistis (vain the faith). One easily leads to the other. [source]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 1 Timothy 4:1; 1 Timothy 5:15, 1 Timothy 5:24; 1 Timothy 6:21. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See Galatians 1:7; Galatians 2:12; 1 Corinthians 4:18; 1 Corinthians 15:12; 2 Corinthians 3:1; Colossians 2:4, Colossians 2:8. [source]
Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Present passive imperative of αχιοω axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης diplēs timēs). Old and common contract adjective (διπλοος diploos two-fold, in opposition to απλοος haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Comp. Romans 2:16; Romans 16:25, and see 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Perfect passive participle of εγειρω egeirō still risen as the perfect tense shows in 1 Corinthians 15:4, 1 Corinthians 15:12-20. Predicate accusative. “Remember Jesus Christ as risen from the dead.” This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in Philemon 2:5-11. [source]
The humanity of Christ as in Romans 1:3; Philemon 2:7. According to my gospel (κατα το ευαγγελιον μου kata to euaggelion mou). Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
Plutarch has δια dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul‘s use of δια dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου parathou). Second aorist middle imperative of παρατιτημι paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. [source]
Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
Only here and 1 Corinthians 15:19. An object of pity ( ἔλεος ). [source]
Originally suffering, weariness; hence exhausting labor. The kindred verb κοπιάω is often used of apostolic and ministerial labor (Romans 16:12; 1 Corinthians 15:10; Galatians 4:11). [source]
Pitiable as in 1 Corinthians 15:19.Poor (πτωχος ptōchos). See Revelation 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind.Blind Spiritual blindness as often (Matthew 23:17), and note “eye-salve” in Revelation 3:18.Naked (γυμνος gumnos). “The figure completes the picture of actual poverty” (Beckwith). See Revelation 3:15, Revelation 3:16. [source]
Perfect active indicative of πλουτεω plouteō old verb from πλουτος ploutos used here of imagined spiritual riches which the church did not possess, just the opposite of church in Smyrna (poor in wealth, rich in grace). This church was in a rich city and was rich in pride and conceit, but poor in grace and ignorant of its spiritual poverty Old adjective from τλαω tlaō to endure, and πωρος pōros a callus, afflicted, in N.T. only here and Romans 7:24. Note the one article in the predicate with all these five adjectives unifying the picture of sharp emphasis on “thou” (συ su), “thou that boastest.”Miserable Pitiable as in 1 Corinthians 15:19.Poor (πτωχος ptōchos). See Revelation 2:9 for spiritual poverty. Perhaps some local example of self-complacency is in mind.Blind Spiritual blindness as often (Matthew 23:17), and note “eye-salve” in Revelation 3:18.Naked (γυμνος gumnos). “The figure completes the picture of actual poverty” (Beckwith). See Revelation 3:15, Revelation 3:16. [source]