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.It occurs frequently in the apocryphalbooks, mostly of secrets of state, or plans kept by a king in his own mind.This meaning illustrates the use of the word in passages like Matthew13:11, mysteries of the kingdom of heaven secret purposes orcounsels which God intends to carry into effect in His kingdom.So here;Romans 16:25; Ephesians 1:9; 3:9; Colossians 1:26, 27; 2:2; 4:3;Revelation 10:7.In Justin Martyr (second century) it is commonly used inconnection with su>mbolon symbol, tu>pov type, parabolh>parable, andso is evidently closely related in meaning to these words.CompareRevelation 1:20; 17:7, This meaning may possibly throw light onEphesians 5:32.In early ecclesiastical Latin musth>rion was rendered bysacramentum, which in classical Latin means the military oath.Theexplanation of the word sacrament, which is so often founded on thisetymology, is therefore mistaken, since the meaning of sacrament belongsto musth>rion and not to sacramentum in the classical sense.In Ephesians 3:3-6, Paul uses the word as here, of the admission of theGentiles.Wise (fro>nimoi).See on the kindred noun fro>nhsiv wisdom, Luke 1:17.Mostly in the New Testament of practical wisdom, prudence; thusdistinguished from sofi>a which is mental excellence in its highest andfullest sense; and from su>nesiv intelligence, which is combinativewisdom; wisdom in its critical applications.See Colossians 1:9, andcompare Ephesians 1:8.Blindness (pw>rwsiv).See on ver.7.Rev., hardening. In part (ajporouv).Me>rov part is never used adverbially in theGospels, Acts, and Revelation.In the Epistles it is rarely used in anyother way.The only exceptions are 2 Corinthians 3:10; 9:3; Ephesians 4:9,16.Paul employs it in several combinations.With ajpo>from (1Corinthians 1:14; 2:5), and ejk out of (1 Corinthians 12:27; 13:9, 10, 12), inwhich a thing is conceived as looked at from the part, either (ajporouv severally, i.e.,members from a part of the whole point of view.Also with ejn in, asColossians 2:16, with respect to, literally, in the matter of.With ajna>up,the idea being of a series or column of parts reckoned upward, part bypart.Me>rov ti with regard to some part, partly, occurs 1 Corinthians11:18; and katarov, reckoning part by part downward; according topart, particularly, Hebrews 9:5.Construe here with hath happened: has partially befallen.Not partialhardening, but hardening extending over a part.26.The deliverer (oJ rJuo>menov).The Hebrew is goel redeemer, avenger.The nearest relative of a murdered person, on whom devolved the duty ofavenger, was called goel haddam avenger of blood.So the goel was thenearest kinsman of a childless widow, and was required to marry her(Deuteronomy 25:5-10).It is the word used by Job in the celebratedpassage 19:25.See, also, Ruth 3:12, 13; 4:1-10.5929.Without repentance (ajmetame>lhta).Only here and 2 Corinthians7:10.See on repented, Matthew 21:29.Not subject to recall.32.Concluded (sune>kleisen).Only here, Luke 5:6; Galatians 3:22, 23.A very literal rendering, etymologically considered; con together, claudereto shut.The A.V.followed the Vulgate conclusit.So Hooker: The personof Christ was only touching bodily substance concluded within the grave. The word has lost this sense.Rev., hath shut up.Some explain in the laterGreek sense, to hand over to a power which holds in ward.All (tountav).Lit., the all.The totality, Jews and Gentiles, jointlyand severally. 33.O the depth of the riches both of the wisdom and knowledge.Soboth A.V.and Rev., making depth govern riches, and riches governwisdom and knowledge.Others, more simply, make the three genitivescoordinate, and all governed by depth: the depth of the riches and wisdomand knowledge. Like a traveler who has reached the summit of an Alpineascent, the apostle turns and contemplates.Depths are at his feet, butwaves of light illumine them, and there spreads all around an immensehorizon which his eye commands (Godet).Compare the conclusion of ch8. Therefore into the justice sempiternalThe power of vision which your world receivesAs eye into the ocean penetrates;Which, though it see the bottom near the shore,Upon the deep perceives it not, and yet Tis there, but it is hidden by the depth.There is no light but comes from the sereneThat never is o ercast, nay, it is darknessOr shadow of the flesh, or else its poison. DANTE, Paradio, xix.59-62.Compare also Sophocles: In words and deeds whose laws on high are setThrough heaven s clear ether spread,Whose birth Olympus boasts,Their one, their only sire,Whom man s frail flesh begat not,Nor in forgetfulnessShall lull to sleep of death;In them our God is great,In them he grows not old forevermore. Oedipus Tyrannus, 865-871.Wisdom knowledge (sofi>av gnw>sewv).Used together only here,1 Corinthians 12:8; Colossians 2:3.There is much difference of opinion asto the precise distinction.It is agreed on all hands that wisdom is thenobler attribute, being bound up with moral character as knowledge is not [ Pobierz całość w formacie PDF ]
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.It occurs frequently in the apocryphalbooks, mostly of secrets of state, or plans kept by a king in his own mind.This meaning illustrates the use of the word in passages like Matthew13:11, mysteries of the kingdom of heaven secret purposes orcounsels which God intends to carry into effect in His kingdom.So here;Romans 16:25; Ephesians 1:9; 3:9; Colossians 1:26, 27; 2:2; 4:3;Revelation 10:7.In Justin Martyr (second century) it is commonly used inconnection with su>mbolon symbol, tu>pov type, parabolh>parable, andso is evidently closely related in meaning to these words.CompareRevelation 1:20; 17:7, This meaning may possibly throw light onEphesians 5:32.In early ecclesiastical Latin musth>rion was rendered bysacramentum, which in classical Latin means the military oath.Theexplanation of the word sacrament, which is so often founded on thisetymology, is therefore mistaken, since the meaning of sacrament belongsto musth>rion and not to sacramentum in the classical sense.In Ephesians 3:3-6, Paul uses the word as here, of the admission of theGentiles.Wise (fro>nimoi).See on the kindred noun fro>nhsiv wisdom, Luke 1:17.Mostly in the New Testament of practical wisdom, prudence; thusdistinguished from sofi>a which is mental excellence in its highest andfullest sense; and from su>nesiv intelligence, which is combinativewisdom; wisdom in its critical applications.See Colossians 1:9, andcompare Ephesians 1:8.Blindness (pw>rwsiv).See on ver.7.Rev., hardening. In part (ajporouv).Me>rov part is never used adverbially in theGospels, Acts, and Revelation.In the Epistles it is rarely used in anyother way.The only exceptions are 2 Corinthians 3:10; 9:3; Ephesians 4:9,16.Paul employs it in several combinations.With ajpo>from (1Corinthians 1:14; 2:5), and ejk out of (1 Corinthians 12:27; 13:9, 10, 12), inwhich a thing is conceived as looked at from the part, either (ajporouv severally, i.e.,members from a part of the whole point of view.Also with ejn in, asColossians 2:16, with respect to, literally, in the matter of.With ajna>up,the idea being of a series or column of parts reckoned upward, part bypart.Me>rov ti with regard to some part, partly, occurs 1 Corinthians11:18; and katarov, reckoning part by part downward; according topart, particularly, Hebrews 9:5.Construe here with hath happened: has partially befallen.Not partialhardening, but hardening extending over a part.26.The deliverer (oJ rJuo>menov).The Hebrew is goel redeemer, avenger.The nearest relative of a murdered person, on whom devolved the duty ofavenger, was called goel haddam avenger of blood.So the goel was thenearest kinsman of a childless widow, and was required to marry her(Deuteronomy 25:5-10).It is the word used by Job in the celebratedpassage 19:25.See, also, Ruth 3:12, 13; 4:1-10.5929.Without repentance (ajmetame>lhta).Only here and 2 Corinthians7:10.See on repented, Matthew 21:29.Not subject to recall.32.Concluded (sune>kleisen).Only here, Luke 5:6; Galatians 3:22, 23.A very literal rendering, etymologically considered; con together, claudereto shut.The A.V.followed the Vulgate conclusit.So Hooker: The personof Christ was only touching bodily substance concluded within the grave. The word has lost this sense.Rev., hath shut up.Some explain in the laterGreek sense, to hand over to a power which holds in ward.All (tountav).Lit., the all.The totality, Jews and Gentiles, jointlyand severally. 33.O the depth of the riches both of the wisdom and knowledge.Soboth A.V.and Rev., making depth govern riches, and riches governwisdom and knowledge.Others, more simply, make the three genitivescoordinate, and all governed by depth: the depth of the riches and wisdomand knowledge. Like a traveler who has reached the summit of an Alpineascent, the apostle turns and contemplates.Depths are at his feet, butwaves of light illumine them, and there spreads all around an immensehorizon which his eye commands (Godet).Compare the conclusion of ch8. Therefore into the justice sempiternalThe power of vision which your world receivesAs eye into the ocean penetrates;Which, though it see the bottom near the shore,Upon the deep perceives it not, and yet Tis there, but it is hidden by the depth.There is no light but comes from the sereneThat never is o ercast, nay, it is darknessOr shadow of the flesh, or else its poison. DANTE, Paradio, xix.59-62.Compare also Sophocles: In words and deeds whose laws on high are setThrough heaven s clear ether spread,Whose birth Olympus boasts,Their one, their only sire,Whom man s frail flesh begat not,Nor in forgetfulnessShall lull to sleep of death;In them our God is great,In them he grows not old forevermore. Oedipus Tyrannus, 865-871.Wisdom knowledge (sofi>av gnw>sewv).Used together only here,1 Corinthians 12:8; Colossians 2:3.There is much difference of opinion asto the precise distinction.It is agreed on all hands that wisdom is thenobler attribute, being bound up with moral character as knowledge is not [ Pobierz całość w formacie PDF ]