Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [2 Thessalonians: Chapter 1]. believed his message when there (1Th 1:6ff.; 2:13f.). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuth• to marturion h•m•n eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en t•i h•mer•i ekein•i\). The day of Christ's coming (2Ti 1:12,18; 4:8). 1:11 {To which end} (\eis ho\). So Col 1:29. Probably purpose with reference to the contents of verses 5-10. We have had the Thanksgiving (verses 3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Col 4:3; Eph 1:17; Php 1:9) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axi•s•i\). Causative verb (aorist active subjunctive) like \kataxio•\ in verse 5 with genitive. {Of your calling} (\t•s kl•se•s\). \Kl•sis\ can apply to the beginning as in 1Co 1:26; Ro 11:29, but it can also apply to the final issue as in Php 3:14; Heb 3:1. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai pl•r•s•i pasan eudokian agath•sun•s\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Ro 8:29f.). But God will see it through and so Paul prays to God. \Eudokia\ (cf. Lu 2:14) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agath•sun•\ like a dozen other words in \-sun•\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon piste•s\). The same phrase in 1Th 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \pl•r•s•i\ (fulfil), God's power (Ro 1:29; Col 1:4) in Christ (1Co 1:24) through the Holy Spirit (1Th 1:5). 1:12 {That} (\hop•s\). Rare with Paul compared with \hina\ (1Co 1:29; 2Co 8:14). Perhaps here for variety (dependent on \hina\ clause in verse 11). {The name} (\to onoma\). The Old Testament http://www.ccel.org/r/robertson_at/wordpictures/htm/2TH1.RWP.html (5 of 6) [28/08/2004 09:24:04 a.m.]
Word Pictures in the NT [2 Thessalonians: Chapter 1]. (LXX) uses \onoma\ embodying the revealed character of Jehovah. So here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and Ac 1:15 (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en aut•i\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in Joh 15:1-11. {According to the grace} (\kata t•n charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou h•m•n kai kuriou I•sou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in Tit 2:13; 2Pe 1:1 (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \s•t•r\ in Tit 2:13; 2Pe 1:1. So in Eph 5:5 \en t•i basilei•i tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. So it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ." [Table of Contents] [Previous] [Next] http://www.ccel.org/r/robertson_at/wordpictures/htm/2TH1.RWP.html (6 of 6) [28/08/2004 09:24:04 a.m.] Word Pictures in the New Testament (2 Thessalonians: Chapter 1)
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [2 Thessalonians: Chapter 1].<br />
(LXX) uses \onoma\ embody<strong>in</strong>g <strong>the</strong> revealed character of Jehovah.<br />
So here <strong>the</strong> {Name} of our Lord Jesus means <strong>the</strong> Messiahship and<br />
Lordship of Jesus. The common Greek idiom of \onoma\ for title or<br />
dignity as <strong>in</strong> <strong>the</strong> papyri (Milligan) is not quite this idiom. The<br />
papyri also give examples of \onoma\ for person as <strong>in</strong> O.T. and<br />
Ac 1:15 (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and<br />
ye <strong>in</strong> him} (\en hum<strong>in</strong>, kai humeis en aut•i\). This reciprocal<br />
glory<strong>in</strong>g is Paul<strong>in</strong>e, but it is also like Christ's figure of <strong>the</strong><br />
v<strong>in</strong>e and <strong>the</strong> branches <strong>in</strong> Joh 15:1-11. {Accord<strong>in</strong>g to <strong>the</strong> grace}<br />
(\kata t•n char<strong>in</strong>\). Not merely standard, but also aim<br />
(Robertson, _Grammar_, p. 609). {Of our God and <strong>the</strong> Lord Jesus<br />
Christ} (\tou <strong>the</strong>ou h•m•n kai kuriou I•sou Christou\). Here<br />
strict syntax requires, s<strong>in</strong>ce <strong>the</strong>re is only one article with<br />
\<strong>the</strong>ou\ and \kuriou\ that one person be meant, Jesus Christ, as<br />
is certa<strong>in</strong>ly true <strong>in</strong> Tit 2:13; 2Pe 1:1 (Robertson, _Grammar_,<br />
p.786). This o<strong>the</strong>rwise conclusive syntactical argument, admitted<br />
by Schmiedel, is weakened a bit by <strong>the</strong> fact that \Kurios\ is<br />
often employed as a proper name without <strong>the</strong> article, a th<strong>in</strong>g not<br />
true of \s•t•r\ <strong>in</strong> Tit 2:13; 2Pe 1:1. So <strong>in</strong> Eph 5:5 \en t•i<br />
basilei•i tou Christou kai <strong>the</strong>ou\ <strong>the</strong> natural mean<strong>in</strong>g is {<strong>in</strong> <strong>the</strong><br />
K<strong>in</strong>gdom of Christ and God} regarded as one, but here aga<strong>in</strong><br />
\<strong>the</strong>os\, like \Kurios\, often occurs as a proper name without <strong>the</strong><br />
article. So it has to be admitted that here Paul may mean<br />
"accord<strong>in</strong>g to <strong>the</strong> grace of our God and <strong>the</strong> Lord Jesus Christ,"<br />
though he may also mean "accord<strong>in</strong>g to <strong>the</strong> grace of our God and<br />
Lord, Jesus Christ."<br />
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> <strong>New</strong> <strong>Testament</strong><br />
(2 Thessalonians: Chapter 1)