KJV: And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
YLT: and I went up by revelation, and did submit to them the good news that I preach among the nations, and privately to those esteemed, lest in vain I might run or did run;
Darby: and I went up according to revelation, and I laid before them the glad tidings which I preach among the nations, but privately to those conspicuous among them, lest in any way I run or had run in vain;
ASV: And I went up by revelation; and I laid before them the gospel which I preach among the Gentiles but privately before them who were of repute, lest by any means I should be running, or had run, in vain.
| ἀνέβην | I went up |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀναβαίνω Sense: ascend. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἀποκάλυψιν | a revelation |
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Parse: Noun, Accusative Feminine Singular Root: ἀποκάλυψις Sense: a laying bear, making naked. |
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| ἀνεθέμην | set before |
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Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: ἀνατίθημι Sense: to set forth (in words), communicate. |
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| εὐαγγέλιον | gospel |
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Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| ὃ | that |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| κηρύσσω | I proclaim |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| ἔθνεσιν | Gentiles |
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Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| κατ’ | apart |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἰδίαν | individually |
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Parse: Adjective, Accusative Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δοκοῦσιν | esteemed |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
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| μή | lest |
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Parse: Adverb Root: μή Sense: no, not lest. |
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| πως | hardly |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| κενὸν | vain |
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Parse: Adjective, Accusative Neuter Singular Root: κενός Sense: empty, vain, devoid of truth. |
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| τρέχω | I should be running |
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Parse: Verb, Present Subjunctive Active, 1st Person Singular Root: τρέχω Sense: to run. |
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| ἔδραμον | have run |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: τρέχω Sense: to run. |
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Greek Commentary for Galatians 2:2
In Acts 15:2 the church sent them. But surely there is no inconsistency here. [source]
Second aorist middle indicative of old word ανατιτημι anatithēmi to put up, to place before, with the dative case. But who were the “them” Just place Acts 15:4. beside the first clause and it is clear: “I laid before them the gospel which I preach among the Gentiles,” precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts 15:5). Before them who were of repute (τοις δοκουσιν tois dokousin). He names three of them (Cephas, James, and John). James the Lord‘s brother, for the other James is now dead (Acts 12:1.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord‘s brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew. Lest by any means I should be running or had run in vain Negative purpose with the present subjunctive There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again. [source]
He names three of them (Cephas, James, and John). James the Lord‘s brother, for the other James is now dead (Acts 12:1.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord‘s brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew. [source]
Negative purpose with the present subjunctive There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again. [source]
It was specially and divinely revealed to me that I should go. In what way, he does not state. [source]
Only here and Acts 25:14. Ἀνά up τιθέναι toset. To set up a thing for the consideration of others: to lay it before them. [source]
The Christians of Jerusalem generally. [source]
The general communication to the Jerusalem Christians was accompanied by a private consultation with the leaders. Not that a different subject was discussed in private, but that the discussion was deeper and more detailed than would have befitted the whole body of Christians. [source]
Lit. to those who seem; are reputed. Men of recognized position, James, Cephas, John. Not his adversaries who were adherents of these three. It is not to be supposed that he would submit his gospel to such. The expression is therefore not used ironically. Paul recognizes the honorable position of the three and their rightful claim to respect. The repetition of the phrase (Galatians 2:6, Galatians 2:9) may point to a favorite expression of his opponents in commending these leaders to Paul as models for his preaching; hardly (as Lightfoot) to the contrast between the estimation in which they were held and the actual services which they rendered to him. He chooses this expression because the matter at stake was his recognition by the earlier apostles, and any ironical designation would be out of place. [source]
Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13, Philemon 3:14. [source]
Reverse Greek Commentary Search for Galatians 2:2
Appropriate the life. Compare Galatians 2:20; Ephesians 3:17. [source]
Ellipsis in the Greek (no verb), as in John 9:3; John 13:18. In their law Cf. John 8:17; John 10:34 for this standpoint. “Law” The hatred of the Jews toward Jesus the promised Messiah (John 1:11) is “part of the mysterious purpose of God” (Bernard) as shown by ινα πληρωτηι hina plērōthēi (first aorist passive subjunctive of πληροω plēroō to fulfill). Without a cause Adverbial accusative of δωρεα dōrea from διδωμι didōmi gratuitously, then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Galatians 2:21. [source]
Imperfect (inchoative) middle of μαχομαι machomai to fight in armed combat (Acts 7:26), then to wage a war of words as here and 2 Timothy 2:24. They were already murmuring (John 6:41), now they began bitter strife with one another over the last words of Jesus (John 6:43-51), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (John 7:12, John 7:40; John 9:16; John 10:19). How can? The very idiom used by Nicodemus in John 3:4, John 3:9. Here scornful disbelief. This man Contemptuous use pictured in John 6:42. His flesh to eat As if we were cannibals! Some MSS. do not have αυτου autou but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians 2:20; Ephesians 3:17) they could not comprehend, though some apparently were against this literal interpretation of “flesh” (σαρχ sarx). [source]
Evidently the party of the circumcision in the church in Jerusalem (Acts 11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (Acts 13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18) after plain proof by Peter that it was the Lord‘s doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24). In Galatians 2:4 Paul with some heat describes these Judaizers as “false brethren, secretly introduced who sneaked in to spy out our liberty.” It is reasonably certain that this visit to Jerusalem described in Galatians 2:1-10 is the same one as the Jerusalem Conference in Acts 15:5-29 in spite of the effort of Ramsay to identify it with that in Acts 11:29. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in Acts 11:29., but only “the elders.” In Acts 15 Luke gives the outward narrative of events, in Galatians 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In Galatians 2:2 by the use of “them” They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. [source]
First aorist passive indicative of παραδεχομαι paradechomai old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God‘s dealings with them among the Gentiles. This first public meeting is referred to by Paul in Galatians 2:2 “I set before them (αυτοις autois) the gospel, etc.” [source]
More days (than a few). Accusative case for extent of time. Laid Paul‘s case (ανετετο τα κατα τον Παυλον anetheto ta kata ton Paulon). Second aorist middle indicative of ανατιτημι anatithēmi old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and Galatians 2:2. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa‘s interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of εννυι ennui over the visit of these Jewish dignitaries as “more days” went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. Left a prisoner Perfect passive participle of καταλειπω kataleipō to leave behind. Paul is one of Felix‘s left overs (left behind), a sort of “junk” left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt. [source]
Second aorist middle indicative of ανατιτημι anatithēmi old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and Galatians 2:2. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa‘s interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of εννυι ennui over the visit of these Jewish dignitaries as “more days” went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. [source]
d It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i.e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 2:2; Galatians 5:7; Philemon 2:16; 2 Thessalonians 3:1. God is laid under no obligation by a human will or a human work.sa40 [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Lit.. what he died; the death which he died. Compare sin a sin, 1 John 5:16; the life which I live, literally, what I live, Galatians 2:20. [source]
Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
As in Galatians 2:21. By his grace (τηι αυτου χαριτι tēi autou chariti). Instrumental case of this wonderful word χαρις charis which so richly expresses Paul‘s idea of salvation as God‘s free gift. Through the redemption A releasing by ransom God did not set men right out of hand with nothing done about men‘s sins. We have the words of Jesus that he came to give his life a ransom τηι εν Χριστωι Ιησου Lutron is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.). That is in Christ Jesus (tēi en Christōi Iēsou). There can be no mistake about this redemption. It is like John 3:16. [source]
See note on Galatians 2:20 for this boldly picturesque word. This took place not at baptism, but only pictured there. It took place when “we died to sin” (Romans 6:1). The body of sin (to sōma tēs hamartias). “The body of which sin has taken possession” (Sanday and Headlam), the body marked by sin. That so we should no longer be in bondage to sin Purpose clause with το σωμα της αμαρτιας tou and the present active infinitive of του μηκετι δουλευειν ημας τηι αμαρτιαι douleuō continue serving sin (as slaves). Adds “slavery” to living in sin (Romans 6:2). [source]
Verbal adjective of γραπω graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης sunmarturousēs as in Romans 9:1. The word συνειδησις suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
See on Luke 7:30. Originally, to make disestablished ( ἄθετον ) something which is established or prescribed ( θετόν ) Hence to nullify, make void, frustrate, and, in a milder sense, to despise or reject, as Galatians 2:21. The stronger sense is better here, so that Rev., reject is not an improvement on the A.V. The American revisers render: And the discernment of the discerning will I bring to nought. [source]
Only here in the New Testament. Frequent in classical Greek in the sense of a pale or stake. It occurs once in Euripides, meaning a stump (“Bacchae,” 983). It is a stake for a palisade, or for impaling; a surgical instrument; the point of a fish-hook. In the Septuagint it occurs three times, translated thorn in Hosea 2:6, where, however, it is distinguished from ἀκάνθαις thornsbrier in Ezekiel 28:24, and prick in Numbers 33:55. Nine different Hebrew words are rendered by thorn, for which, in the great majority of cases, Septuagint gives ἄκανθα . The rendering thorn for σκόλοψ has no support. The figure is that of the impaling stake. Herodotus, alluding to this punishment, uses ἀνασκολοπίζειν (i., 128; 3,132). In the ninth book of his history, Lampon says to Pausanias: “When Leonidas was slain at Thermopylae, Xerxes and Mardonius beheaded and crucified ( ἀνεσταύρωσαν ) him. Do thou the like by Mardonius … . for by crucifying ( ἀνασκολοπίσας ) thou wilt avenge Leonidas” (ix., 78). The verb seems, therefore, to have been used interchangeably with crucify; and clear instances of this occur in Philo and Lucian. At least one text of the Septuagint gives ἀνασκολοπίζω in Esther 7:10, of Haman's being hanged. See further, on Galatians 2:20. The explanations of the peculiar nature of this affliction are numerous. Opinions are divided, generally, between mental or spiritual and bodily trials. Under the former head are sensual desires, faint-heartedness, doubts, temptations to despair, and blasphemous suggestions from the devil. Under the latter, persecution, mean personal appearance, headache, epilepsy, earache, stone, ophthalmia. It was probably a bodily malady, in the flesh; but its nature must remain a matter of conjecture. Very plausible reasons are given in favor of both epilepsy and ophthalmia. Bishop Lightfoot inclines to the former, and Archdeacon Farrar thinks that it was almost certainly the latter. [source]
The relative may refer either to the cross, by which, or to Christ, by whom. The cross was a stumbling-block to the Jews (Galatians 3:13), and it is the crucified Christ that Paul is emphasizing. Comp. Galatians 2:20; Galatians 5:24. [source]
Better, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this interruption occurred. Comp. Galatians 2:2; 1 Corinthians 9:24-27; Philemon 3:14; 2 Timothy 4:7. [source]
The phrase only here. Comp. Galatians 2:20; Galatians 6:14; Romans 6:6. The line of thought as regards death to sin is the same as in Romans 6:2-7, Romans 6:11; as regards death to the law, the same as in Romans 7:1-6. [source]
Circumcision is the sign of subjection to the Jewish “yoke” - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See Galatians 2:3, Galatians 2:5; Acts 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. Galatians 2:21. Chrysostom says: “He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace: and he who distrusts gains nothing from that which he distrusts.” [source]
The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of the new birth. By their relapse they have retarded this result and renewed Paul's spiritual travail. The verb μορφοῦν N.T.oThe idea under different aspects is common. See Romans 8:9; 1 Corinthians 2:16; 1 Corinthians 6:15; 2 Corinthians 3:18; Galatians 2:20; Ephesians 3:17; Colossians 1:27. [source]
Comp. Galatians 3:4; 1 Corinthians 15:2, and εἰς tono purpose, Philemon 2:16; 2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5. After all my labor, you may return to Judaism. Luther says: “These words of Paul breathe tears.” [source]
Better, having become. See on Galatians 2:20. [source]
From, at the hands of; as receiving my indorsement or commission from them. Comp. Galatians 1:1. Of repute, see on Galatians 2:2. [source]
Some MSS. have περι peri (concerning). In the Koiné{[28928]}š this use of υπερ huper as like περι peri has come to be common. He refers to the death of Christ (cf. 1 Corinthians 15:3; Galatians 2:20; Romans 5:6.). As a rule περι peri occurs of things, υπερ huper of persons. [source]
See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. [source]
First aorist active infinitive of ζωοποιεω zōopoieō late compound “Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
“Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21). [source]
Literally, “Yet a man‘s covenant ratified.” On Διατηκη Diathēkē as both covenant and will see note on Matthew 26:28; note on 1 Corinthians 11:25; note on 2 Corinthians 3:6; notes on Hebrews 9:16. On κυροω kuroō to ratify, to make valid, see note on 2 Corinthians 2:8. Perfect passive participle here, state of completion, authoritative confirmation. Maketh it void (ατετει athetei). See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise. Addeth thereto Present middle indicative of the double compound verb επιδιατασσομαι epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα diatassomaiεπι diataxisδιαταχεις diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis). [source]
The correct reading is ὑμᾶς youGave ( παρέδωκεν )To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
To death Compare Romans 4:25, where the same verb was delivered is followed by was raised. See also Romans 8:32; Galatians 2:20. [source]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Lit, the living is Christ. Compare Galatians 2:20. He has no thought of life apart from Christ. [source]
Not a perfunctory use of this phrase. Paul‘s whole life is centred in Christ (Galatians 2:20). [source]
The objective genitive Χριστου Christou not subjective, as in Galatians 2:16, Galatians 2:20; Romans 3:22. Explained further by επι τηι πιστει epi tēi pistei (on the basis of faith) as in Acts 3:16. [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]
Better, rejecteth. Setteth aside. Comp. Galatians 2:21; Galatians 3:15; 1 Corinthians 1:19. Used in N.T. both of persons and things. [source]
Or in the word. Λόγος of a concrete saying, Romans 9:9; Romans 13:9. We do not say this on our own authority. Comp. 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. Galatians 1:12; Galatians 2:2; Ephesians 3:3; 2 Corinthians 12:1, 2 Corinthians 12:9. [source]
The phrase only in Paul. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16. The force of the preposition is fairly represented by to in the phrase to no purpose. lxx has εἰς κενὸν, εἰς τὸ κενὸν , and εἰς κενὰ . [source]
The gospel as preached by Paul and his colleagues. Comp. Romans 2:16; Romans 16:25; Galatians 1:11; Galatians 2:2; 1 Thessalonians 2:4. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in Romans 2:16, where Paul is speaking of the judgment of the world by Christ; or in Romans 16:25, where he is referring to the extension of the messianic kingdom to the Gentiles. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Findlay takes this as a question with negative answer, but most likely negative final clause with μη πως mē pōs about a past action with aorist indicative according to the classic idiom as in Galatians 2:2 It is a fear that the thing may turn out to be so about the past. Should be (γενηται genētai). Here the usual construction appears (aorist subjunctive with μη πως mē pōs) about the future. [source]
Present middle, keep on praying. Note περι peri as in 1 Thessalonians 5:25. That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχηι και δοχαζηται hina ho logos tou kuriou trechēi kai doxazētai). Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (κατως και προς υμας kathōs kai pros humas). “As it does in your case” (Frame). [source]
Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you “As it does in your case” (Frame). [source]
Lit. private, personal, peculiar, as 1 Corinthians 3:8; 1 Corinthians 7:7. Sometimes strange, eccentric. Contrasted with δημόσιος publicor κοινός commonSee Acts 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or οἰκεῖος belongingto one's house into the simple one's own. See on Galatians 6:10, and comp. Matthew 22:5; Matthew 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ ' ἰδίαν privatelyas Mark 4:34; Luke 9:10; Galatians 2:2, but nowhere in Pastorals. [source]
The phrase with the simple verb only here, Galatians 1:4, and Titus 2:14. Paul uses the compound verb παραδιδόναι, Galatians 2:20; Ephesians 5:2, Ephesians 5:25. Comp. Romans 8:32. [source]
More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱός ἐν πίστει does not occur in N.T. Ἑν πίστει or τῇ πίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῇν tolive, εἶναι tobe, στήκειν tostand, βεβαιοῦσθαι tobe established. For γνήσιος truesee 2 Corinthians 8:8; Philemon 2:20; Philemon 4:3. It means natural by birth-relation, therefore true or genuine. [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). [source]
First aorist passive of ατετεω atheteō late verb (first in lxx and Polybius), to reject, set aside (from ατετος athetos). See note on 1 Thessalonians 4:8; Galatians 2:21. Their first faith (την πρωτην πιστιν tēn prōtēn pistin). “Their first pledge” (promise, contract) to Christ. It is like breaking the marriage contract. Evidently one of the pledges on joining the order of widows was not to marry. Parry suggests a kind of ordination as with deacons and bishops (technical use of κριμα krima and πιστις pistis). [source]
Metaphor from the race-course. Only here and Acts 13:25; Acts 20:24; comp. 1 Corinthians 9:24; Galatians 2:2; Galatians 5:7; Romans 9:16; Philemon 2:16; Philemon 3:12-14. [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]
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
Lit. to nothing useful. Ἑπ ' οὐδὲν , oP. He uses εἰς κενόν tono purpose. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16; 1 Thessalonians 3:5. Χρήσιμος usefulN.T.oTo the subverting ( ἐπὶ καταστροφῇ ) Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [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]
Paul‘s great doctrine (Galatians 1:4; Galatians 2:20; 1 Timothy 2:6). [source]
The Christian society. Compare John 6:56; John 14:20; John 15:4-10; John 17:23, John 17:26; Galatians 2:20(of the individual). [source]
“His Son the only-begotten” as in John 3:16. John applies μονογενης monogenēs to Jesus alone (John 1:14, John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου hina zēsōmen di' autou). Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
In our case, not “among us” nor “to us.” Cf. Galatians 1:16.Hath sent (απεσταλκεν apestalken). Perfect active indicative of αποστελλω apostellō as again in 1 John 4:14, the permanent mission of the Son, though in 1 John 4:10 the aorist απεστειλεν apesteilen occurs for the single event. See John 3:16 for this great idea.His only-begotten Son “His Son the only-begotten” as in John 3:16. John applies μονογενης monogenēs to Jesus alone (John 1:14, John 1:18), but Luke (Luke 7:12; Luke 8:42; Luke 9:38) to others. Jesus alone completely reproduces the nature and character of God (Brooke).That we might live through him (ινα ζησωμεν δι αυτου hina zēsōmen di' autou). Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
Purpose clause with ινα hina and the first aorist (ingressive, get life) active subjunctive of ζαω zaō “Through him” is through Christ, who is the life (John 14:6). Christ also lives in us (Galatians 2:20). This life begins here and now. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]