Tuesday, October 28, 2008

Matthew 5:1-12

5:1 In both this week's readings from Revelation and Matthew, a crowd (ochlos) is beheld.

5.3 and 5.10 The tense of the second part of the beatitude, unlike the other beatitudes, is in the present tense.

5.4 The word for comfort here is "parakale-oo" the same root as "paraklehtos," or Advocate, ie, Holy Spirit (John 14:26) or from Isaiah 40:1, Comfort, Comfort me people.

5.5 Jesus will refer to himself as meek in Matthew 11:29

5.8&9 The word "seeing" and the phrase "children of God" link nicely to the book of Revelation.

5.11 Jesus himself will be reviled (Mat 27.44)

1 John 3:1-3

3:1 The word here for "we are" is actually not fully connected with "we shall be called." The word for "we shall be called" (klethomen) is part of the "hina" clause; however, the "we are" (esmen) is in the indicative. In other words, the "we are" is emphasized quite strongly here.

3:2 The word revealed has no clear subject. It could either be "he" or "it" (ie, what we shall be).

Revelation 7:9-17

7:9 (Grammar note: the participle for "robed" is in the perfect. It happened in the past but still effects the present states, namely, that they are robed. Here it is used as a circumstantial participle; in 7.13 it will be used as a substantive)

7:9 The word for count here is "arithme-oo..." God's math just didn't add up ;-)

7:9 The word for Palm branch here is "phoienix" or phoenix! In John 12:13, the people wave these before Jesus.

7:10 Loud voice is literally "mega phone."

7.15 The word for "shelter/spread tent" is "skeno-oo" which is from the Greek for tent. In the beginning of John's Gospel (1.14), Jesus is said to have "dwelt" or "tented" among us, drawing on the OT idea of God's tabernacle presence. Now however, the dwelling is not among them, but upon them.

7.17 The word "wipe away" or "destory" (exaleiph-oo) is also found in Acts 3:19 and Col 2:14, where Jesus wipes away our sins.

Monday, October 20, 2008

Romans 3:19-28

3.19 The word "kosmos" (world here) links back to 3.6, where Paul lays out the rhetorical question, is God unrighteous to judge the whole world.

3.21 The word "pephanerootai" is the past tense of "phanero-oo" or to appear. Jesus has appeared (past event) but there is still a present implication (here that we are justified through faith). Also the word "testify" (martyre-oo) is in the present suggesting that the "law and prophets" still speak (L and P is used throughout the NT to describe all of the OT (Luke 24:44 is the only place that mentions the Psalms)).

3.24 The word "apolytroosis" (redemption) can mean ransom...which brings up the obvious question -- from whom to we need to be ransomed!

3.25 The word for "previously committed" is "proginomai" in the perfect tense, suggesting previous sins still had a consequence. Also, the key word here "hilasterios" is only used twice in the NT (also in Heb 9:5). It is the LXX translation of the mercy seat on the Ark where sacrifice would be made on the day of atonement. Paul seems a bit vague here in how Jesus actually functions as a sacrifice, but somehow, Jesus takes care of the demands of the law and God now offers us righteousness through faith in Jesus and his sacrifice for us.

3.27 Paul later will talk about boasting in Christ -- Romans 15.17

Monday, October 13, 2008

Matthew 22:15-22

22.15 The word for ensnare comes from the root for trap (even anchor!), "pageh"
22.16 The literal phrase here is that his enemies "apostled their disciples," a reminder that Jesus is not the only one with apostles or disciples...
22.18 The word for hypocrite (a Greek word) means actor, or one who plays a part.
22.20 The word here for "head" or "portrait" here is literally "eikon," which means image. So the word is whose image. If it is a human head, the answer could just as easily have been "God."

1 Thessalonians 1:1-10

1.2 The word here for give thanks is "eucharist-oo"
1.3 All of the phrases: "work of faith" "fruit of love" "endurance of hope" are all in the genitive case in Greek, leaving the reader to decide. It seems most clear that this is a source genitive, in that the faith is the source of the work.
1.4 The verb "elect" (exlogeh) here is actually a noun. It simply reads, "knowing, under the circumstance that you are loved by God, your election." The election here could be our election of God!
1.5 The word "power" here is "dynamis." This word can mean miracles when used in the plural, but in the singular it means power. Power for Paul, especially in 2 Corinthians and Philippians relates to the power of the resurrection and faith working in us to endure difficult times. The power is displayed in the basic miracle that we believe! (1 Cor 2:5)
1.7 The word here for model is "typos," as in Adam is the typos of all us in sin.
1.8 The word for sound forth is "ex-echeo-mai" Their faith is echoing all over the "Great Sea", aka, the Medit.

Tuesday, October 7, 2008

Philippians 4:1-9

4:2 The phrase -- "Have the same mind" is essentially the same as in 2:2, when Paul encourages them all to be like minded (to auto phronein), literally, to have the same thinking.

4:3
- Paul uses the word "suzuge" coming from the Greek for "with-yoked." Perhaps an interesting way of thinking about having the same mind in Christ -- we bear the same burdens?

- Like in 1:27, Paul uses the word here for "strive" based on the underlying Greek word "athlete." "With-athleted" literally; finally Paul discusses the reality of being "with worked/co-worker" So in 4:3 Paul uses three different images to describe the our life together.

4:7 The word for "understanding" here is "mind" (nous) which has been played on throughout the entire book, again linking back to chapter 2 and having the same mind that is in Christ.

4:8 The last words of this verse (logizo-mai) can be sentimentalized to read "dwell on these things" but it means more like "reckon" or "take into account."

4:9 The word here for "received" (paralamban-oo)is the word that Paul will use in 1 Cor 11 to talk about what he received concerning communion.