tag:blogger.com,1999:blog-22868803267547631272024-03-08T02:58:08.241-08:00Bible Verse Study Exposition CommentaryScripture Helps from PassiontoLearn.comKevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.comBlogger8125tag:blogger.com,1999:blog-2286880326754763127.post-14719051835087463802013-01-03T10:15:00.005-08:002013-01-03T10:15:54.041-08:00Romans 2:1<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td class="btext" colspan="2" height="20" style="color: #001320; font-size: 14px; line-height: 21px; text-align: justify;"><span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://niv.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">New International Version (©1984)</a></span><br />You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things.<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nlt.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">New Living Translation (©2007)</a></span><br />You may think you can condemn such people, but you are just as bad, and you have no excuse! When you say they are wicked and should be punished, you are condemning yourself, for you who judge others do these very same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://esv.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">English Standard Version (©2001)</a></span><br />Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nasb.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">New American Standard Bible (©1995)</a></span><br />Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://hcsb.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Holman Christian Standard Bible (©2009)</a></span><br />Therefore, any one of you who judges is without excuse. For when you judge another, you condemn yourself, since you, the judge, do the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://isv.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">International Standard Version (©2012)</a></span><br />Therefore, you have no excuse—every one of you who judges. For when you pass judgment on another person, you condemn yourself, since you, the judge, practice the very same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kingjbible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">King James Bible (Cambridge Ed.)</a></span><br />Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://aramaic-plain-english.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Aramaic Bible in Plain English (©2010)</a></span><br />Therefore, you have no defense, Oh man,who judges his neighbor, for that in which you judge your neighbor, of that you are guilty yourself, for you also who are judging are engaged in those things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://gwt.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">GOD'S WORD® Translation (©1995)</a></span><br />No matter who you are, if you judge anyone, you have no excuse. When you judge another person, you condemn yourself, since you, the judge, do the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kj2000.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">King James 2000 Bible (©2003)</a></span><br />Therefore you are inexcusable, O man, whosoever you are that judge: for in what you judge another, you condemn yourself; for you that judge do the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kjv.us/romans/2.htm" style="color: #0092f2; text-decoration: initial;">American King James Version</a></span><br />Therefore you are inexcusable, O man, whoever you are that judge: for wherein you judge another, you condemn yourself; for you that judge do the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://asvbible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">American Standard Version</a></span><br />Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://drb.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Douay-Rheims Bible</a></span><br />WHEREFORE thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://darbybible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Darby Bible Translation</a></span><br />Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://erv.scripturetext.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">English Revised Version</a></span><br />Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://websterbible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Webster's Bible Translation</a></span><br />Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://weymouthbible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Weymouth New Testament</a></span><br />You are therefore without excuse, O man, whoever you are who sit in judgement upon others. For when you pass judgement on your fellow man, you condemn yourself; for you who sit in judgement upon others are guilty of the same misdeeds;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://worldebible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">World English Bible</a></span><br />Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://yltbible.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Young's Literal Translation</a></span><br />Therefore, thou art inexcusable, O man -- every one who is judging -- for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,</td></tr>
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://barnes.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Barnes' Notes on the Bible</a></span>Therefore - Διὸ Dio. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to show that the Jews were no less guilty that the Gentiles, and that they needed the benefit of the same salvation. This the apostle does by showing that they had greater light than the Gentiles; and yet that they did the same things. Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned; while they excused themselves on the ground that they possessed the Law and the oracles of God, and were his favorite people. The apostle here affirms that they were inexcusable in their sins, that they must be condemned in the sight of God, on the same ground on which they condemned the Gentiles; to wit, that they had light and yet committed wickedness. If the Gentiles were without excuse <a href="http://bible.cc/romans/1-20.htm" style="color: #0092f2; text-decoration: initial;">Romans 1:20</a> in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I suppose, refers not to any particular word in the previous chapter, or to any particular verse, but to the general considerations which were suggested by a view of the whole case. And its sense might be thus expressed. "Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, therefore, you who are far more favored than they, are entirely without an excuse for the same things."<br />
Thou art inexcusable - This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were condemned, and were without excuse<a href="http://niv.scripturetext.com/romans/1-20.htm" style="color: #0092f2; text-decoration: initial;">Romans 1:20</a>, so were the Jews who condemned them without excuse on the same principle; and in a still greater degree.<br />
O man - This address is general to any man who should do this. But it is plain, from the connection, that he means especially the Jews. The use of this word is an instance of the apostle's skill in argument. If he had openly named the Jews here, it would have been likely to have excited opposition from them. He therefore approaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he has advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions; and then he does it in the most tender, and kind, as well as convincing manner, <a href="http://niv.scripturetext.com/romans/2-17.htm" style="color: #0092f2; text-decoration: initial;">Romans 2:17</a>, etc.<br />
Whosoever thou art that judgest - The word "judgest" (κρίνεις krineis) here is used in the sense of condemning. It is not a word of equal strength with what is rendered "condemnest" (κατακρίνεις katakrineis). It implies, however, that they were accustomed to express themselves freely and severely of the character and doom of the Gentiles. And from the New Testament, as well as from their own writings, there can be no doubt that such was the fact; that they regarded the entire Gentile world with abhorrence, considered them as shut out from the favor of God, and applied to them terms expressive of the utmost contempt. Compare <a href="http://bible.cc/matthew/15-27.htm" style="color: #0092f2; text-decoration: initial;">Matthew 15:27</a>.<br />
For wherein - For in the "same thing." This implies that substantially the same crimes which were committed among the pagan were also committed among the Jews.<br />
Thou judgest another - The meaning of this clearly is, "for the same thing for which you condemn the pagan, you condemn yourselves."<br />
Thou that judgest - You Jews who condemn other nations.<br />
Doest the same things - It is clearly implied here, that they were guilty of offences similar to those practiced by the Gentiles. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. Thus, they were not guilty, in the time of the apostle, of idolatry; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The character of the nation, as given in the New Testament, is that they were "an evil and adulterous generation" (<a href="http://bible.cc/matthew/12-39.htm" style="color: #0092f2; text-decoration: initial;">Matthew 12:39</a>; compare <a href="http://bible.cc/john/8-7.htm" style="color: #0092f2; text-decoration: initial;">John 8:7</a>); that they were a "generation of vipers" <a href="http://bible.cc/matthew/3-7.htm" style="color: #0092f2; text-decoration: initial;">Matthew 3:7</a>; <a href="http://bible.cc/matthew/12-34.htm" style="color: #0092f2; text-decoration: initial;">Matthew 12:34</a>; that; they were wicked<a href="http://bible.cc/matthew/12-45.htm" style="color: #0092f2; text-decoration: initial;">Matthew 12:45</a>; that they were sinful <a href="http://bible.cc/mark/8-38.htm" style="color: #0092f2; text-decoration: initial;">Mark 8:38</a>; that they were proud, haughty, hypocritical, etc.; <a href="http://niv.scripturetext.com/matthew/23.htm" style="color: #0092f2; text-decoration: initial;">Matthew 23</a>. If such was the character of the Jewish nation in general, there is no improbability in supposing that they practiced most of the crimes specified in <a href="http://niv.scripturetext.com/romans/1.htm" style="color: #0092f2; text-decoration: initial;">Romans 1</a>:On this verse we may remark,<br />
(1) That people are prone to be severe judges of others.<br />
(2) this is often, perhaps commonly, done when the accusers themselves are guilty of the same offences.<br />
It often happens, too, that people are remarkably zealous in opposing those offences which they themselves secretly practice. A remarkable instance of this occurs in <a href="http://niv.scripturetext.com/john/8-1.htm" style="color: #0092f2; text-decoration: initial;">John 8:1</a>, etc. Thus, David readily condemned the supposed act of injustice mentioned by Nathan; <a href="http://niv.scripturetext.com/2_samuel/12-1.htm" style="color: #0092f2; text-decoration: initial;">2 Samuel 12:1-6</a>. Thus, also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman Empire against the very crimes which he was constantly committing; and it was a common practice for Roman masters to commit offences which they punished with death in their slaves. (See instances in Grotius on this place.)<br />
(3) Remarkable zeal against sin may be no proof of innocence; compare <a href="http://bible.cc/matthew/7-3.htm" style="color: #0092f2; text-decoration: initial;">Matthew 7:3</a>. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. It may all be the work of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other.<br />
(4) the heart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point. Such an examination might greatly mitigate the severity of our judgment; or might turn the whole of our indignation against ourselves.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://clarke.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Clarke's Commentary on the Bible</a></span>That judgest - Ὁ κρινων, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gill.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Gill's Exposition of the Entire Bible</a></span>Therefore thou art inexcusable, O man,.... Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others:<br />
whosoever thou art that judgest; whether a Jew or a Gentile, a public magistrate or a private person:<br />
for wherein thou judgest another; that is, in what case or instance; the Complutensian edition and the Arabic version read, "in" "or with what judgment thou judgest another"; See Gill on <a href="http://bible.cc/matthew/7-2.htm" style="color: #0092f2; text-decoration: initial;">Matthew 7:2</a>;<br />
thou condemnest thyself; by judging them:<br />
for thou that judgest dost the same things; art guilty of the same thing condemned in others, and therefore must be self-condemned.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://vws.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Vincent's Word Studies</a></span>O man<br />
General, but still with a general and slightly reproachful reference to the Jew.<br />
Judgest (κρίνων)<br />
With the sense of condemning.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gsb.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Geneva Study Bible</a></span><span class="cverse2">Therefore <span class="cverse3">{1}</span> thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.</span><br />
(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other men's faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://pnt.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">People's New Testament</a></span>2:1 The Sinfulness of the Jews; Their Need of the Gospel<br />
SUMMARY OF ROMANS 2:<br />
He Who Condemns Others Condemns Himself. God's Judgments According to Truth, Without Respects of Persons. of Race. Having the Law Does Not Justify Without Obedience to the Law. The Jews Condemned by Their Own Law. Circumcision Cannot Save. The True Circumcision, That of the Heart.<br />
<span class="pnt">Therefore thou art inexcusable.</span> Paul has just shown that the Gentiles are great sinner, and are without excuse before God (Ro 1:32). The Jew, however, would pronounce that conclusion just, but would excuse himself. Hence Paul makes the application to them also.<br />
<span class="pnt">Whosoever thou art.</span> Ro 2:17 shows that the Jews are in the apostle's mind. Besides, the Jews, filled with spiritual pride, were greatly given to judging others.<br />
<span class="pnt">Another.</span> The Greek says the other; the other division of the world, the Gentiles.<br />
<span class="pnt">Thou condemnest thyself.</span> Because he practices the very thing he condemns in others.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://wes.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Wesley's Notes</a></span>2:1 Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at Rom 2:6, he comprises both. Thou art inexcusable - Seeing knowledge without practice only increases guilt. O man - Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verse s Rom 2:17,28. Whosoever thou art that judgest - Censurest, condemnest. For in that thou judgest the other - The heathen. Thou condemnest thyself; for thou doest the same things - In effect; in many instances.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://jfb.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Jamieson-Fausset-Brown Bible Commentary</a></span>CHAPTER 2<br />
Ro 2:1-29. The Jew under Like Condemnation with the Gentile.<br />
From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://mhc.biblecommenter.com/romans/2.htm" style="color: #0092f2; text-decoration: initial;">Matthew Henry's Concise Commentary</a></span>2:1-16 The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, treasuring up wrath. In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.</td></tr>
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Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0tag:blogger.com,1999:blog-2286880326754763127.post-12522116225739916192012-12-04T08:22:00.000-08:002012-12-04T08:22:40.272-08:001 John 3:20 - For if our heart condemns us, God is greater than our heart, and knows all things. <div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://niv.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">New International Version</a> <a href="http://biblica.com/" style="color: #0092f2; text-decoration: initial;">(©1984)</a></span><br />whenever our hearts condemn us. For God is greater than our hearts, and he knows everything.<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nlt.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">New Living Translation</a> <a href="http://www.newlivingtranslation.com/" style="color: #0092f2; text-decoration: initial;">(©2007)</a></span><br />Even if we feel guilty, God is greater than our feelings, and he knows everything.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://esv.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">English Standard Version</a> <a href="http://www.crossway.org/" style="color: #0092f2; text-decoration: initial;">(©2001)</a></span><br />for whenever our heart condemns us, God is greater than our heart, and he knows everything.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nasb.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">New American Standard Bible</a> <a href="http://www.lockman.org/" style="color: #0092f2; text-decoration: initial;">(©1995)</a></span><br />in whatever our heart condemns us; for God is greater than our heart and knows all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kingjbible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">King James Bible (Cambridge Ed.)</a></span><br />For if our heart condemn us, God is greater than our heart, and knoweth all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://isv.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">International Standard Version</a> <a href="http://isv.org/" style="color: #0092f2; text-decoration: initial;">(©2008)</a></span><br />If our hearts condemn us, God is greater than our hearts and knows everything.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://aramaic-plain-english.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Aramaic Bible in Plain English (©2010)</a></span><br />For if our heart condemns us, how much greater is God than our heart? And he knows all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://gwt.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">GOD'S WORD® Translation</a> <a href="http://www.godsword.org/" style="color: #0092f2; text-decoration: initial;">(©1995)</a></span><br />Whenever our conscience condemns us, we will be reassured that God is greater than our conscience and knows everything.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kj2000.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">King James 2000 Bible (©2003)</a></span><br />For if our heart condemns us, God is greater than our heart, and knows all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kjv.us/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">American King James Version</a></span><br />For if our heart condemn us, God is greater than our heart, and knows all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://asvbible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">American Standard Version</a></span><br />because if our heart condemn us, God is greater than our heart, and knoweth all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://drb.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Douay-Rheims Bible</a></span><br />For if our heart reprehend us, God is greater than our heart, and knoweth all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://darbybible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Darby Bible Translation</a></span><br />that if our heart condemn us, God is greater than our heart and knows all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://erv.scripturetext.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">English Revised Version</a></span><br />whereinsoever our heart condemn us; because God is greater than our heart, and knoweth all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://websterbible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Webster's Bible Translation</a></span><br />For if our heart condemneth us, God is greater than our heart, and knoweth all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://weymouthbible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Weymouth New Testament</a></span><br />in whatever matters our hearts condemn us--because God is greater than our hearts and knows everything.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://worldebible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">World English Bible</a></span><br />because if our heart condemns us, God is greater than our heart, and knows all things.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://yltbible.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Young's Literal Translation</a></span><br />because if our heart may condemn -- because greater is God than our heart, and He doth know all things.</td></tr>
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://barnes.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Barnes' Notes on the Bible</a></span>For if our heart condemn us - We cannot hope for peace from any expectation that our own hearts will never accuse us, or that we ourselves can approve of all that we have done. The reference here is not so much to our past lives, as to our present conduct and deportment. The object is to induce Christians so to live that their hearts will not condemn them for any secret sins, while the outward deportment may be unsullied. The general sentiment is, that if they should so live that their own hearts would condemn them for present insincerity and hypocrisy, they could have no hope of peace, for God knows all that is in the heart. In view of the past - when the heart accuses us of what we have done - we may find peace by such evidences of piety as shall allay the troubles of an agitated soul, <a href="http://niv.scripturetext.com/1_john/3-9.htm" style="color: #0092f2; text-decoration: initial;">1 John 3:9</a>, but we cannot have such peace if our hearts condemn us for the indulgence of secret sins, now that we profess to be Christians. If our hearts condemn us for present insincerity, and for secret sins, we can never "persuade" or soothe them by any external act of piety. In view of the consciousness of past guilt, we may find peace; we can find none if there is a present purpose to indulge in sin.<br />
God is greater than our heart, and knoweth all things - We cannot hope to find peace by hiding anything from his view, or by any supposition that he is not acquainted with the sins for which our consciences trouble us. He knows all the sins of which we are conscious, and sees all their guilt and aggravation as clearly as we do. He knows more than this. He knows all the sins which we have forgotten; all those acts which we endeavor to persuade ourselves are not sinful, but which are evil in his sight; and all those aggravations attending our sins which it is impossible for us fully and distinctly to conceive. He is more disposed to condemn sin than we are; he looks on it with less allowance than we do. We cannot hope, then, for a calm mind in any supposition that God does not see our sins as clearly as we do, or in any hope that he will look on them with more favor and indulgence. Peace cannot be found in the indulgence of sin in the hope that God will not perceive or regard it, for we can sooner deceive ourselves than we can him; and while therefore, <a href="http://niv.scripturetext.com/1_john/3-19.htm" style="color: #0092f2; text-decoration: initial;">1 John 3:19</a>, in reference to the past, we can only "persuade" our hearts, or soothe their agitated feelings by evidence that we are of the truth now, and that our sins are forgiven; in reference to the present and the future, the heart can be kept calm only by such a course of life that our own hearts and our God shall approve the manner in which we live.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://clarke.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Clarke's Commentary on the Bible</a></span>If our heart condemn us - If we be conscious that our love is feigned, we shall feel inwardly condemned in professing to have what we have not. And if our heart condemn us, God is greater than our heart, for he knows every hypocritical winding and turning of the soul, he searches the heart, and tries the reins, and sees all the deceitfulness and desperate wickedness of the heart which we cannot see, and, if we could see them, could not comprehend them; and as he is the just Judge, he will condemn us more strictly and extensively than we can be by our own conscience.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gill.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Gill's Exposition of the Entire Bible</a></span>For if our heart condemn us,.... Of want of love to the brethren, and of hypocrisy in it, as well as of any other sin; for the conscience, which is meant by the heart here, is accuser, witness and judge; it accuses of the evil of sin, and is as good as a thousand witnesses; and upon its own testimony pronounces guilty, and condemns.<br />
God is greater than our heart: for he is the Maker of it, and he has the power over it, and the management of it; it is in his hands, and to be turned by him as he pleases; and he is the searcher and trier of it; and besides, is a swifter witness than conscience, and a superior Judge unto it.<br />
And knoweth all things; that are in the heart; the principles of actions, and all the actions of men, for which their hearts condemn them; and all the sinfulness in them, and the aggravations of them; wherefore, as he knows them more perfectly, he judges of them more exactly, and will reprove more sharply, and condemn more severely for them: hence, if the condemnation of men's hearts and consciences be so very great, as sometimes to be intolerable and insupportable, what will be the righteous judgment, and dreadful condemnation of God? how fearful a thing will it be to fall into the hands of the living God! this sense is confirmed by the Syriac version rendering it, "how much greater is God than our hearts?" there is another sense given by some, which is not by way of terror, but comfort, and that is, that if the hearts of believers accuse, reprove, and condemn for sin through unbelief, or want of clear view of pardon and righteousness by Christ, God is greater, as in power, so in knowledge, than the hearts of men; and he knows the thoughts he has towards them, which are of peace, and not of evil; the covenant he has made with his Son, of which he is ever mindful; and what his Son has done, that he has made full satisfaction for sin, and brought in an everlasting righteousness: so that let sin, or Satan, or the world, or the law, or their own hearts condemn them, there is no condemnation of any avail unto them. But the former sense seems best to agree with the context.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://vws.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Vincent's Word Studies</a></span>For if our heart condemn us, God is greater, etc.<br />
A very difficult passage. See critical note as above. Render, as Rev., shall assure our heart before Him whereinsoever our heart condemn us, because God is greater than our heart.<br />
For (ὅτι)<br />
To be rendered not as a conjunction (for, because) but as a relative, in whatsoever or whereinsoever.<br />
Condemn (καταγινώσκῃ)<br />
The word occurs only three times in the New Testament; here, <a href="http://niv.scripturetext.com/1_john/3-21.htm" style="color: #0092f2; text-decoration: initial;">1 John 3:21</a>, and <a href="http://bible.cc/galatians/2-11.htm" style="color: #0092f2; text-decoration: initial;">Galatians 2:11</a>. It signifies (1.) To note accurately, usually in a bad sense. Hence to detect (<a href="http://bible.cc/proverbs/28-11.htm" style="color: #0092f2; text-decoration: initial;">Proverbs 28:11</a>); compare Aristophanes: "Having observed (καταγνοὺς) the foibles of the old man" ("Knights," 46). To form an unfavorable prejudice against. So Herodotus. Datis says to the Delians, "Why are ye fled, O holy men, having judged me (καταγνόντες κατ' ἐμεῦ) in so unfriendly a way?" (vi., 97). (2.) To note judicially: to accuse: to accuse one's self. So Thucydides: "No one, when venturing on a perilous enterprise, ever yet passed a sentence of failure on himself" (καταγνοὺς ἑαυτοῦ μὴ περιέσεσθαι; iii., 45). To give sentence, or condemn. To condemn to death. "Those who had fled they condemned to death" (θάνατον καταγνόντες; Thucydides, vi., 60). To decide a suit against one. So Aristophanes: "You judges have no maintenance if you will not decide against (καταγνώσεσθε) this suit" ("Knights," 1360). In <a href="http://niv.scripturetext.com/galatians/2-11.htm" style="color: #0092f2; text-decoration: initial;">Galatians 2:11</a>, it is said of Peter that, because of his concessions to the Jewish ritualists, κατεγνωσμένος ἦν he stood condemned or self-condemned (not as A.V., he was to be blamed). His conduct was its own condemnation. This is the sense in this passage, the internal judgment of conscience.<br />
Because (ὅτι)<br />
This second ὅτι does not appear in the A.V. It is a conjunction.<br />
Greater (μείζων)<br />
Is this superior greatness to be regarded as related to God's judgment, or to His compassion? If to His judgment, the sense is: God who is greater than our heart and knows all things, must not only endorse but emphasize our self-accusation. If our heart condemn, how much more God, who is greater than our heart. If to His compassion, the sense is: when our heart condemns us we shall quiet it with the assurance that we are in the hands of a God who is greater than our heart - who surpasses man in love and compassion no less than in knowledge. This latter sense better suits the whole drift of the discussion. See critical note. There is a play of the words γινώσκει knoweth, and καταγινώσκῃ condemneth, which is untranslatable.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gsb.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Geneva Study Bible</a></span><span class="cverse2">For <span class="cverse3">{4}</span> if our heart condemn us, God is greater than our heart, and knoweth all things.</span><br />
(r) If an evil conscience convicts us, much more ought the judgment of God condemn us, who knows our hearts better than we ourselves do.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://pnt.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">People's New Testament</a></span>3:20 <span class="pnt">For if our heart condemn us.</span> If we have a troubled conscience because we have not kept the law of love,<br />
<span class="pnt">God is greater than our heart.</span> God, who is greater and whose condemnation is a far more serious affair,<br />
and knoweth all things and seeth our failure in duty.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://wes.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Wesley's Notes</a></span>3:20 For if we have not this testimony, if in anything our heart, our own conscience, condemn us, much more does God, who is greater than our heart - An infinitely holier and a more impartial Judge. And knoweth all things - So that there is no hope of hiding it from him.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://jfb.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Jamieson-Fausset-Brown Bible Commentary</a></span>20. Luther and Bengel take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscience. "Lord, Thou knowest all things: thou knowest that I love Thee." Peter's conscience, though condemning him of his sin in denying the Lord, assured him of his love; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God: so Paul, 1Co 4:3, 4. So if we be believers, even if our heart condemns us of sin in general, yet having the one sign of sonship, love, we may still assure our hearts (some oldest manuscripts read heart, 1Jo 3:19, as well as 1Jo 3:20), as knowing that God is greater than our heart, and knoweth all things. But thus the same Greek is translated "because" in the beginning, and "(we know) that" in the middle of the verse, and if the verse were consolatory, it probably would have been, "Because EVEN if our heart condemn us," &c. Therefore translate, "Because (rendering the reason why it has been stated in 1Jo 3:19 to be so important to 'assure our hearts before Him') if our heart condemn (Greek, 'know [aught] against us'; answering by contrast to 'we shall know that we are of the truth') us (it is) because God is greater than our heart and knoweth all things." If our heart judges us unfavorably, we may be sure that He, knowing more than our heart knows, judges us more unfavorably still [Alford]. A similar ellipsis ("it is") occurs in 1Co 14:27; 2Co 1:6; 8:23. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all things! Still the consolatory view may be the right one. For the Greek for "we shall assure our hearts" (see on [2644]1Jo 3:19), is gain over, persuade so as to be stilled, implying that there was a previous state of self-condemnation by the heart (1Jo 3:20), which, however, is got over by the consolatory thought, "God is greater than my heart" which condemns me, and "knows all things" (Greek "ginoskei," "knows," not "kataginoskei," "condemns"), and therefore knows my love and desire to serve Him, and knows my frame so as to pity my weakness of faith. This gaining over the heart to peace is not so advanced a stage as the having CONFIDENCE towards God which flows from a heart condemning us not. The first "because" thus applies to the two alternate cases, 1Jo 3:20, 21 (giving the ground of saying, that having love we shall gain over, or assure our minds before Him, 1Jo 3:19); the second "because" applies to the first alternate alone, namely, "if our heart condemn us." When he reaches the second alternate, 1Jo 3:21, he states it independently of the former "because" which had connected it with 1Jo 3:19, inasmuch as CONFIDENCE toward God is a farther stage than persuading our hearts, though always preceded by it.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://mhc.biblecommenter.com/1_john/3.htm" style="color: #0092f2; text-decoration: initial;">Matthew Henry's Concise Commentary</a></span>3:16-21 Here is the condescension, the miracle, the mystery of Divine love, that God would redeem the church with his own blood. Surely we should love those whom God has loved, and so loved. The Holy Spirit, grieved at selfishness, will leave the selfish heart without comfort, and full of darkness and terror. By what can it be known that a man has a true sense of the love of Christ for perishing sinners, or that the love of God has been planted in his heart by the Holy Spirit, if the love of the world and its good overcomes the feelings of compassion to a perishing brother? Every instance of this selfishness must weaken the evidences of a man's conversion; when habitual and allowed, it must decide against him. If conscience condemn us in known sin, or the neglect of known duty, God does so too. Let conscience therefore be well-informed, be heard, and diligently attended to.</td></tr>
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Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0Baton Rouge, LA 70810, USA30.3505813 -91.087355130.295771300000002 -91.1663191 30.4053913 -91.0083911tag:blogger.com,1999:blog-2286880326754763127.post-48193450193368714272012-11-10T06:13:00.000-08:002012-11-10T06:13:15.057-08:00Hebrews 7:25<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
New International Version (©1984)<br />
Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.<br />
<br />
New Living Translation (©2007)<br />
Therefore he is able, once and forever, to save those who come to God through him. He lives forever to intercede with God on their behalf.<br />
<br />
English Standard Version (©2001)<br />
Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.<br />
<br />
New American Standard Bible (©1995)<br />
Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.<br />
<br />
King James Bible (Cambridge Ed.)<br />
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.<br />
<br />
International Standard Version (©2008)<br />
Therefore, because he always lives to intercede for them, he is able to save completely those who come to God through him.<br />
<br />
Aramaic Bible in Plain English (©2010)<br />
And he can give life for eternity to those who come near to God by him, for he lives always and offers prayers for our sakes.<br />
<br />
GOD'S WORD® Translation (©1995)<br />
That is why he is always able to save those who come to God through him. He can do this because he always lives and intercedes for them.<br />
<br />
King James 2000 Bible (©2003)<br />
Therefore he is able also to save them to the uttermost that come unto God by him, seeing he ever lives to make intercession for them.<br />
<br />
American King James Version<br />
Why he is able also to save them to the uttermost that come to God by him, seeing he ever lives to make intercession for them.<br />
<br />
American Standard Version<br />
Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.<br />
<br />
Douay-Rheims Bible<br />
Whereby he is able also to save for ever them that come to God by him; always living to make intercession for us.<br />
<br />
Darby Bible Translation<br />
Whence also he is able to save completely those who approach by him to God, always living to intercede for them.<br />
<br />
English Revised Version<br />
Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.<br />
<br />
Webster's Bible Translation<br />
Wherefore he is able also to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them.<br />
<br />
Weymouth New Testament<br />
Hence too He is able to save to the uttermost those who come to God through Him, seeing that He ever lives to plead for them.<br />
<br />
World English Bible<br />
Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.<br />
<br />
Young's Literal Translation<br />
whence also he is able to save to the very end, those coming through him unto God -- ever living to make intercession for them.<br />
<br />
<br />
Barnes' Notes on the Bible<br />
Wherefore he is able also - As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power, and Christ has shown that he has all the power which is needful to rescue man from eternal death.<br />
<br />
To the uttermost - This does not mean simply "forever" - but that he has power to save them so that their salvation shall be "complete" - εἰς τὸ παντελὲς eis to panteles. He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.<br />
<br />
That come unto God by him - In his name; or depending on him. To come to God, is to approach him for pardon and salvation.<br />
<br />
Seeing he ever liveth - He does not die as the Jewish priests did.<br />
<br />
To make intercession for them - see the note at Romans 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1 John 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.<br />
<br />
Clarke's Commentary on the Bible<br />
Wherefore - Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus.<br />
<br />
The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies,<br />
<br />
1. To come to or meet a person on any cause whatever.<br />
<br />
2. To intercede, pray for, or entreat in the behalf of, another.<br />
<br />
3. To defend or vindicate a person.<br />
<br />
4. To commend.<br />
<br />
5. To furnish any kind of assistance or help.<br />
<br />
6. And, with the preposition κατα, against, to accuse, or act against another in a judicial way.<br />
<br />
"The nature of the apostle's arguments," says Dr. Macknight, "requires that, by Christ's always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ's intercession, the apostle, in Hebrews 7:27, mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, Hebrews 8:2, Hebrews 8:3, by presenting his crucified body there, (See Hebrews 8:5), and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father's will, made himself flesh, and suffered death to accomplish it. See Romans 8:34 (note), note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ's intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."<br />
<br />
Gill's Exposition of the Entire Bible<br />
Wherefore he is able also to save them to the uttermost,.... Because he continues ever, and has an unchangeable priesthood. This is to be understood not of temporal salvation, nor of providential favours, but of spiritual and eternal salvation; and includes a deliverance from all evil, here and hereafter, and an enjoyment of all good in this world, and in that to come: Christ was called to this work by his Father; he was promised by him to do it, and was sent by him to effect it, and has accomplished it; and this is the reason of his name Jesus, and was the end of his coming into this world, and which the Gospel always represents as such: this work required ability; here was a law to be fulfilled; justice to be satisfied; sin to be bore, removed, and atoned for; many enemies to engage with, and a cursed death to undergo: it was a work no creature, angels, or men, were able to undertake and perform; the priests under the law could not; men cannot save themselves, nor can any creature work out salvation for them: but Christ is able; as appears from the help his Father laid on him, who knew him to be mighty; from his own undertaking it, being mighty to save; and from his having completely effected it; and he must needs be able to do it, since he is the mighty God: and he is able to save to the uttermost; "to the utmost perfection", as the Arabic version renders it; so as nothing can be wanting in the salvation he is the author of, nor anything added to it; or "for ever", as the Vulgate Latin, Syriac, and Ethiopic versions render it; to the utmost of time, even to eternity, as well as to the utmost of men's wants: the persons he is able to save, are such<br />
<br />
that come to God by him; Christ is able to save all the world, were it his will; but not his absolute power is designed by his ability, but that power which by his will is put into act; and reaches not to all men, for all are not saved; and those that are, are described by special characters, as here; they are such who come to God, not essentially considered, but personally, or in the person of the Father; and not as an absolute God, but as in Christ; not as on a throne of justice, but as on a throne of grace and mercy; not only as Christ's Father, but as theirs; and not only as the God of nature and providence, but as the God of grace: and this act of coming to him is a fruit of his everlasting love; an effect of Christ's death; is peculiar to regenerate persons; takes in the whole service of God, especially prayer; is not local but spiritual, it is by faith; and supposes spiritual life, and implies a sense of need, and of God's ability and willingness to help: the medium, or mean, by which such come to God, is Christ. Man had access to God in his state of innocence, but sinning, was not admitted; there is no approaching now unto him without a middle person; Christ is the Mediator, who having made peace, atoned for sin, satisfied justice, and brought in an everlasting righteousness, introduces his people into God's presence; in whom their persons and services are accepted, and through whom all blessings are communicated to them:<br />
<br />
seeing he ever liveth to make intercession for them; Christ ever lives as God, he is the living God; and though he died as man, he is risen from the dead, and will not die again, but live for evermore; and he lives as Mediator and Redeemer, and particularly as a priest; one branch of whose office it is to intercede for his people: this he does now in heaven; not by vocal prayer and supplication, at least not as in the days of his flesh; or as if he was supplicating an angry Judge; nor as controverting, or litigating, a point the court of heaven; but by the appearance of his person for them; by the presentation of his sacrifice, blood, and righteousness; by declaring his will, that such and such blessings be bestowed on such and such persons; and by recommending the prayers of his people, and removing the charges and accusations of Satan: the things he intercedes for are, the conversion of his that are in a state of nature; the consolation of distressed ones; fresh discoveries of pardoning grace to fallen believers; renewed strength to oppose sin, exercise grace, discharge duty, and bear up under temptations, and deliverance out of them; perseverance in faith and holiness, and eternal glorification; and he intercedes for these things; not for all the world, but for all the elect, even though transgressors; and he is very fit for this work, as the following verse shows; he is the one and only Mediator; and he is a very prevalent intercessor, he always succeeds; and he does this work readily, willingly, cheerfully, and freely; and all this proves him to be able to save; for though the impetration of salvation is by his death, the application of it is owing to his interceding life; had he died and not lived again, he could not have saved to the uttermost; his life is the security of his people's, and he lives for them, and as their representative; the blessed, effects of which they constantly enjoy.<br />
<br />
Vincent's Word Studies<br />
To the uttermost (εἰς τὸ παντελὲς)<br />
<br />
Παντελής all complete, only here and Luke 13:11. Not perpetually, but perfectly.<br />
<br />
Come unto God (προσερχομένους τῷ θεῷ)<br />
<br />
The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp. ἐγγίζειν to draw near, James 4:8; Hebrews 7:19.<br />
<br />
To make intercession for them (εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν)<br />
<br />
The verb only here in Hebrews. Comp. ὑπερεντυγχάνειν, Romans 8:26, see note. See also on ἐντεύξεις supplications, 1 Timothy 2:1. The idea is not intercession, but intervention. It includes every form of Christ's identifying himself with human interests. The attempt has been made to trace this idea to Philo, who alludes to the λόγος ἱκέτης the supplicant Logos, and the λόγος παράκλητος the advocate-Logos. But the Logos is not treated by Philo as a divine-human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is the visible Cosmos striving to realize its ideal.<br />
<br />
Geneva Study Bible<br />
Wherefore he is {k} able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.<br />
<br />
(k) He is fit and sufficient.<br />
<br />
People's New Testament<br />
7:25 Wherefore he is able also to save. Because he is such a high priest, and hath the power of an endless life. He is not a frail mortal like us; and can save,<br />
<br />
them to the uttermost that come unto God by him, in every extremity, all who approach God through his priesthood.<br />
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Wesley's Notes<br />
7:25 Wherefore he is able to save to the uttermost - From all the guilt, power, root, and consequence of sin. Them who come - By faith. To God through him - As their priest. Seeing he ever liveth to make intercession - That is, he ever lives and intercedes. He died once; he intercedes perpetually.<br />
<br />
King James Translators' Notes<br />
to the...: or, evermore<br />
<br />
Scofield Reference Notes<br />
Margin save<br />
<br />
See Scofield Note: "Rom 1:16".<br />
<br />
Jamieson-Fausset-Brown Bible Commentary<br />
25. Wherefore-Greek, "Whence"; inasmuch as "He remaineth for ever."<br />
<br />
also-as a natural consequence flowing from the last, at the same time a new and higher thing [Alford].<br />
<br />
save-His very name Jesus (Heb 7:22) meaning Saviour.<br />
<br />
to the uttermost-altogether, perfectly, so that nothing should be wanting afterwards for ever [Tittmann]. It means "in any wise," "utterly," in Lu 13:11.<br />
<br />
come unto God-by faith.<br />
<br />
by him-through Him as their mediating Priest, instead of through the Levitical priests.<br />
<br />
seeing he ever liveth-resuming "He continueth ever," Heb 7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (Heb 7:23).<br />
<br />
to make intercession-There was but the one offering on earth once for all. But the intercession for us in the heavens (Heb 7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (Joh 17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [Bishop Pearson]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [Archbishop Magee].<br />
<br />
Matthew Henry's Concise Commentary<br />
7:11-25 The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.<br />
</div>
Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0Baton Rouge, LA 70810, USA30.3505813 -91.087355130.295771300000002 -91.1663191 30.4053913 -91.0083911tag:blogger.com,1999:blog-2286880326754763127.post-41344260297982002832012-08-08T19:27:00.000-07:002012-08-08T19:27:03.912-07:002 Corinthians 4:8<div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://niv.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">New International Version</a> <a href="http://biblica.com/" style="color: #0092f2; text-decoration: none;">(©1984)</a></span><br />We are hard pressed on every side, but not crushed; perplexed, but not in despair;<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nlt.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">New Living Translation</a> <a href="http://www.newlivingtranslation.com/" style="color: #0092f2; text-decoration: none;">(©2007)</a></span><br />We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://esv.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">English Standard Version</a> <a href="http://www.crossway.org/" style="color: #0092f2; text-decoration: none;">(©2001)</a></span><br />We are afflicted in every way, but not crushed; perplexed, but not driven to despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nasb.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">New American Standard Bible</a> <a href="http://www.lockman.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />we are afflicted in every way, but not crushed; perplexed, but not despairing;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kingjbible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">King James Bible (Cambridge Ed.)</a></span><br /><i>We are</i> troubled on every side, yet not distressed; <i>we are</i> perplexed, but not in despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://isv.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">International Standard Version</a> <a href="http://isv.org/" style="color: #0092f2; text-decoration: none;">(©2008)</a></span><br />In every way we're troubled but not crushed, frustrated but not in despair,<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://aramaic-plain-english.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Aramaic Bible in Plain English (©2010)</a></span><br />For we are squeezed in all things, but we are not strangled; we are harassed, but we are not condemned.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://gwt.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">GOD'S WORD® Translation</a> <a href="http://www.godsword.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />In every way we're troubled, but we aren't crushed by our troubles. We're frustrated, but we don't give up.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kj2000.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">King James 2000 Bible (©2003)</a></span><br />We are troubled on every side, yet not distressed; we are perplexed, but not in despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kjv.us/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">American King James Version</a></span><br />We are troubled on every side, yet not distressed; we are perplexed, but not in despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://asvbible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">American Standard Version</a></span><br />we are pressed on every side, yet not straitened; perplexed, yet not unto despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://drb.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Douay-Rheims Bible</a></span><br />In all things we suffer tribulation, but are not distressed; we are straitened, but are not destitute;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://darbybible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Darby Bible Translation</a></span><br />every way afflicted, but not straitened; seeing no apparent issue, but our way not entirely shut up;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://erv.scripturetext.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">English Revised Version</a></span><br />we are pressed on every side, yet not straitened; perplexed, yet not unto despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://websterbible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Webster's Bible Translation</a></span><br />We are troubled on every side, yet not distressed; we are perplexed, but not in despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://weymouthbible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Weymouth New Testament</a></span><br />We are hard pressed, yet never in absolute distress; perplexed, yet never utterly baffled;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://worldebible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">World English Bible</a></span><br />We are pressed on every side, yet not crushed; perplexed, yet not to despair;<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://yltbible.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Young's Literal Translation</a></span><br />on every side being in tribulation, but not straitened; perplexed, but not in despair;</td></tr>
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://barnes.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Barnes' Notes on the Bible</a></span>We are troubled - We the apostles. Paul here refers to some of the trials to which he and his fellow laborers were subjected in making known the gospel. The "design" for which he does it seems to be to show them:<br />
(1) What they endured in preaching the truth;<br />
(2) To show the sustaining power of that gospel in the midst of afflictions; and,<br />
(3) To conciliate their favor, or to remind them that they had endured these things on their account, <a href="http://niv.scripturetext.com/2_corinthians/4-12.htm" style="color: #0092f2; text-decoration: none;">2 Corinthians 4:12-15</a>.<br />
Perhaps one leading design was to recover the affections of those of the Corinthians whose heart had been alienated from him, by showing them how much he had endured on their account. For this purpose he freely opens his heart to them, and tenderly represents the many and grievous pressures and hardships to which love to souls, and theirs among the rest, had exposed him - Doddridge. The whole passage is one of the most pathetic and beautiful to be found in the New Testament. The word rendered "troubled" (θλιβόμενοι thlibomenoi, from θλίβω thlibō) may have reference to wrestling, or to the contests in the Grecian games. It properly means, to press, to press together; then to press as in a crowd where there is a throng <a href="http://bible.cc/mark/3-9.htm" style="color: #0092f2; text-decoration: none;">Mark 3:9</a>; then to compress together <a href="http://bible.cc/matthew/7-14.htm" style="color: #0092f2; text-decoration: none;">Matthew 7:14</a>; and then to oppress, or compress with evils, to distress, to afflict, <a href="http://bible.cc/2_thessalonians/1-6.htm" style="color: #0092f2; text-decoration: none;">2 Thessalonians 1:6</a>; <a href="http://bible.cc/2_corinthians/1-6.htm" style="color: #0092f2; text-decoration: none;">2 Corinthians 1:6</a>. Here it may mean, that he was encompassed with trials, or placed in the midst of them so that they pressed upon him as persons do in a crowd, or, possibly, as a man was close pressed by an adversary in the games. He refers to the fact that he was called to endure a great number of trials and afflictions. Some of those trials he refers to in <a href="http://bible.cc/2_corinthians/7-5.htm" style="color: #0092f2; text-decoration: none;">2 Corinthians 7:5</a>. "When we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears."<br />
On every side - In every respect. In every way. We are subjected to all kinds of trim and affliction.<br />
Yet not distressed - This by no means expresses the force of the original; nor is it possible perhaps to express it in a translation. Tyndale renders it, "yet we are not without our shift." The Greek word used here (στενοχωρούμενοι stenochōroumenoi) has a relation to the word which is rendered "troubled." It properly means "to crowd into a narrow place; to straiten as to room; to be so straitened as not to be able to turn oneself." And the idea is, that though he was close pressed by persecutions and trials, yet he was not so hemmed in that he had no way to turn himself; his trials did not wholly prevent motion and action. He was not so closely pressed as a man would be who was so straitened that he could not move his body, or stir hand or foot. He had still resources; he was permitted to move; the energy of his piety, and the vigor of his soul could not be entirely cramped and impeded by the trials which encompassed him. The Syriac renders it: "In all things we are pressed, but are not suffocated." The idea is, he was not wholly discouraged, and disheartened, and overcome. He had resources in his piety which enabled him to bear up under these trials, and still to engage in the work of preaching the gospel.<br />
We are perplexed - (ἀπορούμενοι aporoumenoi). This word (from ἄπορος aporos, "without resource," which is derived from α a, the alpha privative ("not"), and πόρος poros, way, or exit) means to be without resource; to know not what to do; to hesitate; to be in doubt and anxiety, as a traveler is, who is ignorant of the way, or who has not the means of prosecuting his journey. It means here, that they were often brought into circumstances of great embarrassment, where they hardly knew what to do, or what course to take. They were surrounded by foes; they were in want; they were in circumstances which they had not anticipated, and which greatly perplexed them.<br />
But not in despair - In the margin, "not altogether without help or means." Tyndale renders this: "We are in poverty, but not utterly without somewhat." In the word used here, (ἐξαπορούμενοι exaporoumenoi) the preposition is intensive or emphatic, and means "utterly, quite." The word means to be utterly without resource; to despair altogether; and the idea of Paul here is, that they were not left "entirely" without resource. Their needs were provided for; their embarrassments were removed; their grounds of perplexity were taken away; and unexpected strength and resources were imparted to them. When they did not know what to do; when all resources seemed to fail them, in some unexpected manner they would be relieved and saved from absolute despair. How often does this occur in the lives of all Christians! And how certain is it, that in all such cases God will interpose by his grace, and aid his people, and save them from absolute despair.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://clarke.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Clarke's Commentary on the Bible</a></span>We are troubled on every side - We have already seen, in the notes on the ninth chapter of the preceding epistle, that St. Paul has made several allusions to those public games which were celebrated every fifth year at the Isthmus of Corinth; and those games have been in that place particularly described. In this and the three following verses the apostle makes allusion to the contests at those games; and the terms which he employs in these verses cannot be understood but in reference to those agonistical exercises to which he alludes. Dr. Hammond has explained the whole on this ground; and I shall here borrow his help. There are four pairs of expressions taken from the customs of the agones.<br />
1. Troubled on every side, yet not distressed.<br />
2. Perplexed, but not in despair.<br />
3. Persecuted, but not forsaken. Cast down, but not destroyed.<br />
Three of these pairs belong to the customs of wrestling; the fourth, to that of running in the race.<br />
Troubled on every side, etc. - Εν παντι θλιβομενοι. The word θλιβεσθαι, belongs clearly to παλη wrestling. So says Aristotle, Rhet. lib. i. cap. 5, (and the Scholiast on that place), ὁ γαρ δυναμενος - θλιβειν και κατεχειν, παλαιστικος· "He that can gripe his adversary, and take him up, is a good wrestler;" there being two dexterities in that exercise:<br />
1. to gripe, and<br />
2. to throw down, which Hesychius calls ωθειν and κρατειν; the first of these is here mentioned, and expressed by θλιβεσθαι, to be pressed down; to which is here opposed, as in a higher degree, στενοχωρεισθαι, to be brought to distress, as when one cannot get out of his antagonist's hands, nor make any resistance against him. So in Isaiah: στενοχωρουμενοι ου δυναμεθα μαχεσθαι, we are brought to such extremities that we can fight no longer.<br />
Perplexed, but not in despair - Απορουμενοι, αλλ' ουκ εξαπορουμενοι. The word απορεισθαι, to be in perplexity, is fit for the wrestler, who being puzzled by his antagonist's skill knows not what to do: so in Hesychius, απορουντες, αμηχανουντες, they that are not able to do or attempt any thing, yet are not εξαπορουμενοι, they miscarry not finally, ορθοι ἱσταμενοι, stand after all upright; ουκ απογινωσκοντες και ἡττωμενοι, despair not, nor are they overcome, but find a happy issue out of all, being at last conquerors.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gill.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Gill's Exposition of the Entire Bible</a></span>We are troubled on every side,.... Or afflicted; , either "in every place", wherever we are, into whatsoever country, city, or town we enter, we are sure to meet with trouble, of one sort or another; for wherever we be, we are in the world, in which we must expect tribulation: or "always", every day and hour we live, as in <a href="http://bible.cc/2_corinthians/4-10.htm" style="color: #0092f2; text-decoration: none;">2 Corinthians 4:10</a> we are never free from one trial or another: or "by everyone"; by all sorts of persons, good and bad, professors and profane, open persecutors and false brethren; yea, some of the dear children of God, weak believers, give us trouble: or "with every sort" of trouble, inward and outward; trouble from the world, the flesh and the devil:<br />
yet not distressed; so as to have no hope, or see no way of escape; so as to have no manner of comfort, or manifestations of the love of God; or so as to be straitened in our own souls; for notwithstanding all our troubles, we have freedom at the throne of grace, and in our ministry; we can go with liberty to God, and preach the Gospel boldly to you:<br />
we are perplexed; and sometimes know not what to do, which way to take, what course to steer, or how we shall be relieved and supplied; we are sometimes at the utmost loss about things temporal, how we shall be provided for with food and raiment; nor are we without our perplexing thoughts, doubts, and fears, about spiritual affairs:<br />
but not in despair; of the Lord's appearing and working salvation, both in a temporal and spiritual sense.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://vws.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Vincent's Word Studies</a></span>Troubled (θλιβόμενοι)<br />
See on tribulation, <a href="http://bible.cc/matthew/13-21.htm" style="color: #0092f2; text-decoration: none;">Matthew 13:21</a>. The verb also has the meaning of to straiten, contract, as <a href="http://niv.scripturetext.com/matthew/7-14.htm" style="color: #0092f2; text-decoration: none;">Matthew 7:14</a>, where τεθλιμμένη, A.V. narrow, is properly rendered by Rev. straitened.<br />
Distressed (στενοχωρούμενοι)<br />
Only here and <a href="http://bible.cc/2_corinthians/6-12.htm" style="color: #0092f2; text-decoration: none;">2 Corinthians 6:12</a>. From στενός narrow, and χῶρος a space. Hence cramped. The A.V. gives no suggestion of the figurative paradox. We are pressed closely, yet not cramped. Rev., pressed on every side, yet not straitened.<br />
Perplexed (ἀπορούμενοι)<br />
From ἀ not, and πόρος a passage. Lit., to be unable to find a way out.<br />
In despair (ἐξαπορούμενοι)<br />
Rev., very neatly, rendered unto despair. The word expresses an advance of thought on perplexed, yet on the same line. We are perplexed, but not utterly perplexed. The play between the Greek words cannot be rendered.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gsb.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Geneva Study Bible</a></span><span class="cverse2">We are troubled on every side, yet not distressed; we are perplexed, but not in despair;</span><br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://pnt.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">People's New Testament</a></span>4:8,9 In these two verses are four pairs of contrasts which should the frailty of the instruments and the greatness of the power:<br />
(1) Troubled on every side, yet not distressed. pressed on every side (Revised Version), but not hemmed in by the pressure.<br />
(2) Perplexed, but not in despair. In apparently overwhelming difficulties, but never reduced to despair.<br />
(3) Persecuted, but not forsaken. Persecuted by their enemies, but not forsaken and delivered over to them.<br />
(4) Cast down, but not destroyed. Overthrown and cast to the earth, but even then rescued from the enemy, standing over them prostrate, so that they are not destroyed.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://wes.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Wesley's Notes</a></span>4:8 We are troubled, and c. - The four articles in this verse respect inward, the four in the next outward, afflictions. In each clause the former part shows the earthen vessels; the latter, the excellence of the power. Not crushed - Not swallowed up in care and anxiety. Perplexed - What course to take, but never despairing of his power and love to carry us through.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://kjt.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">King James Translators' Notes</a></span>in despair: or, altogether without help, or, means<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://jfb.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Jamieson-Fausset-Brown Bible Commentary</a></span>8. Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Co 4:7).<br />
on every side-Greek, "in every respect" (compare 2Co 4:10, "always"; 2Co 7:5). This verse expresses inward distresses; 2Co 4:9, outward distresses (2Co 7:5). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power.<br />
perplexed, but not in despair-Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://mhc.biblecommenter.com/2_corinthians/4.htm" style="color: #0092f2; text-decoration: none;">Matthew Henry's Concise Commentary</a></span>4:8-12 The apostles were great sufferers, yet they met with wonderful support. Believers may be forsaken of their friends, as well as persecuted by enemies; but their God will never leave them nor forsake them. There may be fears within, as well as fightings without; yet we are not destroyed. The apostle speaks of their sufferings as a counterpart of the sufferings of Christ, that people might see the power of Christ's resurrection, and of grace in and from the living Jesus. In comparison with them, other Christians were, even at that time, in prosperous circumstances.<br />
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Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0Baton Rouge, LA 70810, USA30.3505813 -91.087355130.295771300000002 -91.1663191 30.4053913 -91.0083911tag:blogger.com,1999:blog-2286880326754763127.post-73470837383081729812012-06-17T06:50:00.000-07:002012-06-17T06:50:28.178-07:00send portions unto them for whom nothing is prepared Nehemiah 8:10<div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://niv.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">New International Version</a> <a href="http://biblica.com/" style="color: #0092f2; text-decoration: none;">(©1984)</a></span><br />Nehemiah said, "Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is sacred to our Lord. Do not grieve, for the joy of the LORD is your strength."<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nlt.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">New Living Translation</a> <a href="http://www.newlivingtranslation.com/" style="color: #0092f2; text-decoration: none;">(©2007)</a></span><br />And Nehemiah continued, "Go and celebrate with a feast of rich foods and sweet drinks, and share gifts of food with people who have nothing prepared. This is a sacred day before our Lord. Don't be dejected and sad, for the joy of the LORD is your strength!"<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://esv.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">English Standard Version</a> <a href="http://www.crossway.org/" style="color: #0092f2; text-decoration: none;">(©2001)</a></span><br />Then he said to them, “Go your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the LORD is your strength.”<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nasb.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">New American Standard Bible</a> <a href="http://www.lockman.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />Then he said to them, "Go, eat of the fat, drink of the sweet, and send portions to him who has nothing prepared; for this day is holy to our Lord. Do not be grieved, for the joy of the LORD is your strength."<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kingjbible.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">King James Bible (Cambridge Ed.)</a></span><br />Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for <i>this</i> day <i>is</i> holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://gwt.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">GOD'S WORD® Translation</a> <a href="http://www.godsword.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />Then he told them, "Go, eat rich foods, drink sweet drinks, and send portions to those who cannot provide for themselves. Today is a holy day for the Lord. Don't be sad because the joy you have in the LORD is your strength."<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kj2000.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">King James 2000 Bible (©2003)</a></span><br />Then he said unto them, Go your way, eat the fat, and drink the sweet wine, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be you grieved; for the joy of the LORD is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kjv.us/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">American King James Version</a></span><br />Then he said to them, Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared: for this day is holy to our LORD: neither be you sorry; for the joy of the LORD is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://asvbible.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">American Standard Version</a></span><br />Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord: neither be ye grieved; for the joy of Jehovah is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://drb.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Douay-Rheims Bible</a></span><br />And he said to them: Go, eat fat meats, and drink sweet wine, and send portions to them that have not prepared for themselves: because it is the holy day of the Lord, and be not sad: for the joy of the Lord is our strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://darbybible.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Darby Bible Translation</a></span><br />And he said to them, Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared; for the day is holy to our Lord; and be not grieved, for the joy of Jehovah is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://erv.scripturetext.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">English Revised Version</a></span><br />Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared: for this day is holy unto our Lord: neither be ye grieved; for the joy of the LORD is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://websterbible.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Webster's Bible Translation</a></span><br />Then he said to them, Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared: for this day is holy to our Lord: neither be ye sad; for the joy of the LORD is your strength.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://worldebible.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">World English Bible</a></span><br />Then he said to them, "Go your way. Eat the fat, drink the sweet, and send portions to him for whom nothing is prepared; for this day is holy to our Lord. Don't be grieved; for the joy of Yahweh is your strength."<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://yltbible.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Young's Literal Translation</a></span><br />And he saith to them, 'Go, eat fat things, and drink sweet things, and sent portions to him for whom nothing is prepared, for to-day is holy to our Lord, and be not grieved, for the joy of Jehovah is your strength.'</td></tr>
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://barnes.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Barnes' Notes on the Bible</a></span>The "sending of portions" to the poor is not distinctly mentioned in any but the later historical Scriptures (compare the margin reference). The practice naturally grew out of this injunction of the Law <a href="http://niv.scripturetext.com/deuteronomy/16-11.htm" style="color: #0092f2; text-decoration: none;">Deuteronomy 16:11</a>,<a href="http://bible.cc/deuteronomy/16-14.htm" style="color: #0092f2; text-decoration: none;">Deuteronomy 16:14</a>.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://clarke.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Clarke's Commentary on the Bible</a></span>Eat the fat, and drink the sweet - Eat and drink the best that you have; and while ye are feeding yourselves in the fear of the Lord, remember those who cannot feast; and send portions to them, that the joy and the thanksgiving may be general. Let the poor have reason to rejoice as well as you.<br />
For the joy of the Lord is your strength - This is no gluttonous and drunken festival that enervates the body, and enfeebles the mind: from your religious feast your bodies will acquire strength and your minds power and fervor, so that you shall be able to Do His will, and to do it cheerfully. Religious joy, properly tempered with continual dependence on the help of God, meekness of mind, and self-diffidence, is a powerful means of strengthening the soul. In such a state every duty is practicable, and every duty delightful. In such a frame of mind no man an ever fell, and in such a state of mind the general health of the body is much improved; a cheerful heart is not only a continual feast, but also a continual medicine.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gill.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Gill's Exposition of the Entire Bible</a></span>Then he said unto them,.... Nehemiah the Tirshatha or governor:<br />
go your way; to their own houses, and refresh themselves; it being noon, and they had stood many hours attentive to the reading and expounding of the law:<br />
eat the fat, and drink the sweet: not a common meal, but a feast, consisting of the richest provisions, the best of food and liquors<br />
and send portions unto them for whom nothing is prepared; for the poor, who had no food at home provided for them; the widow, fatherless, and stranger, who at festivals were to partake of the entertainment, <a href="http://bible.cc/deuteronomy/16-11.htm" style="color: #0092f2; text-decoration: none;">Deuteronomy 16:11</a><br />
for this day is holy unto our Lord: neither be you sorry; confirming what the Levites had said and exhorted to,<a href="http://bible.cc/nehemiah/8-9.htm" style="color: #0092f2; text-decoration: none;">Nehemiah 8:9</a><br />
for the joy of the Lord is your strength; to rejoice, as the Lord commanded them on such days as these, was a means both of increasing their bodily strength and their inward strength, and of fitting them the more to perform their duty to God and men with cheerfulness, which sorrow and heaviness made unfit for; and the joy which has the Lord for its object, and comes from him, is the cause of renewing spiritual strength, so as to run and not be weary, walk and not faint, in the ways of God.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://kad.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Keil and Delitzsch Biblical Commentary on the Old Testament</a></span>And he said to them (viz., Nehemiah as governor and head of the community, though the fact that his address is mentioned does not exclude the participation of Ezra and the Levites): "Go, eat the fat, and drink the sweet, and send gifts to them for whom nothing is prepared, for this day is holy to our Lord; neither be ye sorry, for joy in Jahve is your refuge." משׁמנּים, fatnesses (λιπάσματα, lxx), fat pieces of meat, not "rich cakes" (Bertheau); comp. שׁמנים משׁתּה, <a href="http://bible.cc/isaiah/25-6.htm" style="color: #0092f2; text-decoration: none;">Isaiah 25:6</a>. ממתּקּים, sweetened drinks. The sense is: Make glad repasts on good feast-day food and drink; and send portions to the poor who have prepared nothing, that they too may rejoice on this festival. מנות, gifts, are portions of food; <a href="http://niv.scripturetext.com/esther/9-19.htm" style="color: #0092f2; text-decoration: none;">Esther 9:19</a>, <a href="http://bible.cc/esther/9-22.htm" style="color: #0092f2; text-decoration: none;">Esther 9:22</a>; <a href="http://bible.cc/1_samuel/1-4.htm" style="color: #0092f2; text-decoration: none;">1 Samuel 1:4</a>. Hence we see that it was customary with the Israelites to send portions of food and drink, on festivals, to the houses of the poor, that they too might share in the joy of the day. נכון לאן for נכון אין לאשׁר (see rem. on <a href="http://bible.cc/1_chronicles/15-12.htm" style="color: #0092f2; text-decoration: none;">1 Chronicles 15:12</a>), to them for whom nothing is prepared, who have not the means to prepare a feast-day meal. Because the day is holy to the Lord, they are to desire it with holy joy. יהוה חדות is a joy founded on the feeling of communion with the Lord, on the consciousness that we have in the Lord a God long-suffering and abundant in goodness and truth (<a href="http://bible.cc/exodus/34-6.htm" style="color: #0092f2; text-decoration: none;">Exodus 34:6</a>). This joy is to be to them מעוז, a strong citadel or refuge, because the Almighty is their God; comp. <a href="http://bible.cc/jeremiah/16-19.htm" style="color: #0092f2; text-decoration: none;">Jeremiah 16:19</a>.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gsb.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Geneva Study Bible</a></span><span class="cverse2">Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is <span class="cverse3">{f}</span> prepared: for <i>this</i> day <i>is</i> holy unto our Lord: neither be ye sorry; for the <span class="cverse3">{g}</span> joy of the LORD is your strength.</span><br />
(f) That is, remember the poor.<br />
(g) Rejoice in the Lord, and he will give you strength.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://wes.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Wesley's Notes</a></span>8:10 Eat - Feast before the Lord. Send - For the relief of your poor brethren. Holy - Being the feast of trumpets, and the beginning of this joyful month, wherein so many days of thanksgiving were to be observed. Strength - Rejoicing in God in serving him with chearfulness, and thankfulness, which is your duty always, but now especially, will give you that strength both of mind and body, which you greatly need, both to perform all the duties required of you, and to oppose all the designs of your enemies.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://mhc.biblecommenter.com/nehemiah/8.htm" style="color: #0092f2; text-decoration: none;">Matthew Henry's Concise Commentary</a></span>8:9-12 It was a good sign that their hearts were tender, when they heard the words of the law. The people were to send portions to those for whom nothing was prepared. It is the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry; God's bounty should make us bountiful. We must not only give to those that offer themselves, but send to those out of sight. Their strength consisted in joy in the Lord. The better we understand God's word, the more comfort we find in it; the darkness of trouble arises from the darkness of ignorance.<br />
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</div>Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0Jerusalem, Israel31.768318 35.21371131.660320000000002 35.055782500000007 31.876316 35.3716395tag:blogger.com,1999:blog-2286880326754763127.post-688872931389215592012-06-16T17:04:00.001-07:002012-06-16T17:04:22.741-07:00Promise and Promises in the Bible - Topical Study Promise Verses<div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="encycheading" style="color: #552200; font-weight: 700; line-height: 19px;">Promise</span>Used by Paul to denote the spiritual gifts of God, chiefly the Messiah, the Holy Spirit, and the fullness of gospel blessings, of which an assurance was given to Abraham and other saints in behalf of themselves, and of believers who should come after them, <a href="http://niv.scripturetext.com/romans/4-13.htm" style="color: #0092f2;">Romans 4:13-14</a> <a href="http://niv.scripturetext.com/galatians/3-14.htm" style="color: #0092f2;">Galatians 3:14-29</a>. The "children of the promise" are either Isaac's posterity, as distinguished from Ishmael's; Jews converted to Christianity; or all true believers, who by faith lay hold on the promise of salvation in Christ. In <a href="http://niv.scripturetext.com/hebrews/11-39.htm" style="color: #0092f2;">Hebrews 11:39</a>, "promise" means the thing promised, <a href="http://bible.cc/acts/1-4.htm" style="color: #0092f2;">Acts 1:4</a>. The "exceeding great and precious promises" of God include all good things for this life and the future; which are infallibly secured to his people in Christ, <a href="http://bible.cc/2_corinthians/1-20.htm" style="color: #0092f2;">2 </a><a href="http://bible.cc/1_corinthians/1-20.htm" style="color: #0092f2;">1 Corinthians 1:20</a> <a href="http://bible.cc/1_timothy/4-8.htm" style="color: #0092f2;">1 Timothy 4:8</a> <a href="http://bible.cc/2_peter/1-4.htm" style="color: #0092f2;">2 Peter 1:4</a>. On the ground of the infinite merits of their Redeemer, infinite love, unbounded wisdom, and almighty power are pledged for their benefit; and having given them his only son, God will with him freely give them every inferior blessing he sees to be desirable for them, <a href="http://bible.cc/romans/8-32.htm" style="color: #0092f2;">Romans 8:32</a>.<br />
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<span class="encheading" style="color: #552200; font-weight: 700; line-height: 19px;">PROMISE</span>prom'-is (most frequently in the Old Testament dabhar, "speaking," "speech," and dabhar, "to speak" also 'amar, "to say," once in <a href="http://bible.cc/psalms/77-8.htm" style="color: #0092f2;">Psalm 77:8</a>, 'omer, "speech"; in the New Testament epaggelia, and the verbs epaggellomai, and compounds): Promise holds an important place in the Scriptures and in the development of the religion that culminated in Christ. The Bible is indeed full of "precious and exceeding great promises" (<a href="http://bible.cc/2_peter/1-4.htm" style="color: #0092f2;">2 Peter 1:4</a>), although the word "promise" is not always used in connection with them. Of the more outstanding promises of the Old Testament may be mentioned:<br />
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(1) the proto-evangelium (<a href="http://bible.cc/genesis/3-15.htm" style="color: #0092f2;">Genesis 3:15</a>);<br />
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(2) the promise to Noah no more to curse the ground, etc. (<a href="http://bible.cc/genesis/8-21.htm" style="color: #0092f2;">Genesis 8:21, 22</a>; <a href="http://bible.cc/genesis/9-1.htm" style="color: #0092f2;">Genesis 9:1-17</a>);<br />
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(3) most influential, the promise to Abraham to make of him a great nation in whom all families of the earth should be blessed, to give to him and his seed the land of Canaan (<a href="http://bible.cc/genesis/12-2.htm" style="color: #0092f2;">Genesis 12:2, 7</a>, etc.), often referred to in the Old Testament (<a href="http://bible.cc/exodus/12-25.htm" style="color: #0092f2;">Exodus 12:25</a> <a href="http://bible.cc/deuteronomy/1-8.htm" style="color: #0092f2;">Deuteronomy 1:8, 11</a>; <a href="http://bible.cc/deuteronomy/6-3.htm" style="color: #0092f2;">Deuteronomy 6:3</a>;<a href="http://bible.cc/deuteronomy/9-28.htm" style="color: #0092f2;">Deuteronomy 9:28</a>, etc.);<br />
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(4) the promise to David to continue his house on the throne (<a href="http://bible.cc/2_samuel/7-12.htm" style="color: #0092f2;">2 Samuel 7:12, 13, 18</a> <a href="http://bible.cc/1_kings/2-24.htm" style="color: #0092f2;">1 Kings 2:24</a>, etc.);<br />
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(5) the promise of restoration of Israel, of the Messiah, of the new and everlasting kingdom, of the new covenant and outpouring of the Spirit (<a href="http://bible.cc/isaiah/2-2.htm" style="color: #0092f2;">Isaiah 2:2-5</a>; <a href="http://bible.cc/isaiah/4-2.htm" style="color: #0092f2;">Isaiah 4:2</a>; <a href="http://bible.cc/isaiah/55-5.htm" style="color: #0092f2;">Isaiah 55:5</a>; <a href="http://bible.cc/isaiah/66-13.htm" style="color: #0092f2;">Isaiah 66:13</a><a href="http://bible.cc/jeremiah/31-31.htm" style="color: #0092f2;">Jeremiah 31:31-34</a>; <a href="http://bible.cc/jeremiah/32-37.htm" style="color: #0092f2;">Jeremiah 32:37-42</a>; 33:14 <a href="http://bible.cc/ezekiel/36-22.htm" style="color: #0092f2;">Ezekiel 36:22-31</a>; <a href="http://bible.cc/ezekiel/37-11.htm" style="color: #0092f2;">Ezekiel 37:11</a>; 39:25 f, etc.).<br />
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In the New Testament these promises are founded on, and regarded as having their true fulfillment in, Christ and those who are His (<a href="http://bible.cc/2_corinthians/1-20.htm" style="color: #0092f2;">2 Corinthians 1:20</a> <a href="http://bible.cc/ephesians/3-6.htm" style="color: #0092f2;">Ephesians 3:6</a>). The promise of the Spirit is spoken of by Jesus as "the promise of my Father" (<a href="http://bible.cc/luke/24-49.htm" style="color: #0092f2;">Luke 24:49</a> <a href="http://bible.cc/acts/1-4.htm" style="color: #0092f2;">Acts 1:4</a>), and this was regarded as fulfilled at Pentecost. The promise of a Saviour of the seed of David is regarded as fulfilled in Christ (<a href="http://bible.cc/acts/13-23.htm" style="color: #0092f2;">Acts 13:23, 32, 26:6</a> <a href="http://bible.cc/romans/1-2.htm" style="color: #0092f2;">Romans 1:2</a>; <a href="http://bible.cc/romans/4-13.htm" style="color: #0092f2;">Romans 4:13</a>; <a href="http://bible.cc/romans/9-4.htm" style="color: #0092f2;">Romans 9:4</a>). Paul argues that the promise to Abraham that he should be "heir of the world," made to him before circumcision, is not confined to Israel, but is open to all who are children of Abraham by faith (<a href="http://bible.cc/romans/4-13.htm" style="color: #0092f2;">Romans 4:13-16</a>; compare <a href="http://bible.cc/galatians/3-16.htm" style="color: #0092f2;">Galatians 3:16, 19, 29</a>). In like manner the writer to the Hebrews goes back to the original promises, giving them a spiritual and eternal significance (4:1; 6:17; 11:9, etc.). The New Testament promises include manifold blessings and hopes, among them "life," "eternal life" (<a href="http://bible.cc/1_timothy/4-8.htm" style="color: #0092f2;">1 Timothy 4:8</a>; <a href="http://bible.cc/1_timothy/6-19.htm" style="color: #0092f2;">1 Timothy 6:19</a> <a href="http://bible.cc/2_timothy/1-1.htm" style="color: #0092f2;">2 Timothy 1:1</a> <a href="http://bible.cc/james/1-12.htm" style="color: #0092f2;">James 1:12</a>), the "kingdom" (<a href="http://bible.cc/james/2-5.htm" style="color: #0092f2;">James 2:5</a>), Christ's "coming" (<a href="http://bible.cc/2_peter/3-9.htm" style="color: #0092f2;">2 Peter 3:9</a>, etc.), "new heavens and a new earth" (<a href="http://bible.cc/2_peter/3-13.htm" style="color: #0092f2;">2 Peter 3:13</a>), etc. For "promise" and "promised" in the King James Version, the Revised Version (British and American) has frequently other terms, as "word" (<a href="http://bible.cc/psalms/105-42.htm" style="color: #0092f2;">Psalm 105:42</a>), "spake," "spoken" (<a href="http://bible.cc/deuteronomy/10-9.htm" style="color: #0092f2;">Deuteronomy 10:9</a> <a href="http://bible.cc/joshua/9-21.htm" style="color: #0092f2;">Joshua 9:21</a>; <a href="http://bible.cc/joshua/22-4.htm" style="color: #0092f2;">Joshua 22:4</a>; <a href="http://bible.cc/joshua/23-5.htm" style="color: #0092f2;">Joshua 23:5, 15</a>, etc.), "consented" (<a href="http://bible.cc/luke/22-6.htm" style="color: #0092f2;">Luke 22:6</a>), etc. References to the promises occur repeatedly in the Apocrypha (Baruch 2:34; 2 Maccabees 2:18; The Wisdom of Solomon 12:21; compare 2 Esdras 3:15; 5:29).<br />
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W. L. Walker<br />
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1. (<i>a.</i>) In general, a declaration, written or verbal, made by one person to another, which binds the person who makes it to do, or to forbear to do, a specified act; a declaration which gives to the person to whom it is made a right to expect or to claim the performance or forbearance of a specified act.<br />
2. (<i>n.</i>) An engagement by one person to another, either in words or in writing, but properly not under seal, for the performance or nonperformance of some particular thing. The word promise is used to denote the mere engagement of a person, without regard to the consideration for it, or the corresponding duty of the party to whom it is made.<br />
3. (<i>a.</i>) That which causes hope, expectation, or assurance; especially, that which affords expectation of future distinction; as, a youth of great promise.<br />
4. (<i>a.</i>) Bestowal, fulfillment, or grant of what is promised.<br />
5. (<i>v. t.</i>) To engage to do, give, make, or to refrain from doing, giving, or making, or the like; to covenant; to engage; as, to promise a visit; to promise a cessation of hostilities; to promise the payment of money.<br />
6. (<i>v. t.</i>) To afford reason to expect; to cause hope or assurance of; as, the clouds promise rain.<br />
7. (<i>v. t.</i>) To make declaration of or give assurance of, as some benefit to be conferred; to pledge or engage to bestow; as, the proprietors promised large tracts of land; the city promised a reward.<br />
8. (<i>v. i.</i>) To give assurance by a promise, or binding declaration.<br />
9. (<i>v. i.</i>) To afford hopes or expectation; to give ground to expect good; rarely, to give reason to expect evil.<a href="http://www.blogger.com/blogger.g?blogID=2286880326754763127" id="cnc" name="cnc"></a><br />
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<span class="encheading" style="color: #552200; font-weight: 700; line-height: 19px;">Promise (112 Occurrences)</span><br />
<span class="rtext"><a href="http://bible.cc/luke/1-37.htm" style="color: #0092f2;">Luke 1:37</a></span> For no <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> from God will be impossible of fulfilment." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEY)</span><br />
<span class="rtext"><a href="http://bible.cc/luke/24-49.htm" style="color: #0092f2;">Luke 24:49</a></span> Behold, I send forth the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/john/11-40.htm" style="color: #0092f2;">John 11:40</a></span> "Did I not <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> you," replied Jesus, "that if you believe, you shall see the glory of God?" <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEY)</span><br />
<span class="rtext"><a href="http://bible.cc/john/16-26.htm" style="color: #0092f2;">John 16:26</a></span> At that time you will make your requests in my name; and I do not <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> to ask the Father on your behalf, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEY)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/1-4.htm" style="color: #0092f2;">Acts 1:4</a></span> Being assembled together with them, he commanded them, "Don't depart from Jerusalem, but wait for the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of the Father, which you heard from me. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/2-33.htm" style="color: #0092f2;">Acts 2:33</a></span> Being therefore exalted by the right hand of God, and having received from the Father the<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of the Holy Spirit, he has poured out this, which you now see and hear. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/2-39.htm" style="color: #0092f2;">Acts 2:39</a></span> For the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> is to you, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/7-5.htm" style="color: #0092f2;">Acts 7:5</a></span> He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him for a possession, and to his seed after him, when he still had no child. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/7-17.htm" style="color: #0092f2;">Acts 7:17</a></span> "But as the time of the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> came close which God had sworn to Abraham, the people grew and multiplied in Egypt, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/13-23.htm" style="color: #0092f2;">Acts 13:23</a></span> From this man's seed, God has brought salvation to Israel according to his <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>,<span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/13-32.htm" style="color: #0092f2;">Acts 13:32</a></span> We bring you good news of the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> made to the fathers, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/13-33.htm" style="color: #0092f2;">Acts 13:33</a></span> that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm,'You are my Son. Today I have become your father.' <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NAS)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/18-21.htm" style="color: #0092f2;">Acts 18:21</a></span> but took leave of them with the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, "I will return to you, God willing." So he set sail from Ephesus. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEY NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/23-21.htm" style="color: #0092f2;">Acts 23:21</a></span> Therefore don't yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse neither to eat nor to drink until they have killed him. Now they are ready, looking for the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> from you." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/26-6.htm" style="color: #0092f2;">Acts 26:6</a></span> Now I stand here to be judged for the hope of the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> made by God to our fathers,<span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/acts/26-7.htm" style="color: #0092f2;">Acts 26:7</a></span> Unto which <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(KJV WEY ASV WBS NAS NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/4-13.htm" style="color: #0092f2;">Romans 4:13</a></span> For the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/4-14.htm" style="color: #0092f2;">Romans 4:14</a></span> For if those who are of the law are heirs, faith is made void, and the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> is made of no effect. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/4-16.htm" style="color: #0092f2;">Romans 4:16</a></span> For this cause it is of faith, that it may be according to grace, to the end that the<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/4-17.htm" style="color: #0092f2;">Romans 4:17</a></span> so that the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> should be made sure to all Abraham's true descendants; not merely to those who are righteous through the Law, but to those who are righteous through a faith like that of Abraham. Thus in the sight of God in whom he believed, who gives life to the dead and makes reference to things that do not exist, as though they did, Abraham is the forefather of all of us. As it is written, "I have appointed you to be the forefather of many nations." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEY)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/4-20.htm" style="color: #0092f2;">Romans 4:20</a></span> Yet, looking to the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/4-21.htm" style="color: #0092f2;">Romans 4:21</a></span> and being fully assured that what he had promised, he was able also to perform. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/9-7.htm" style="color: #0092f2;">Romans 9:7</a></span> nor because they are Abraham's true children. But the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> was "Through Isaac shall your posterity be reckoned." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEY)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/9-8.htm" style="color: #0092f2;">Romans 9:8</a></span> That is, it is not the children of the flesh who are children of God, but the children of the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> are counted as a seed. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/romans/9-9.htm" style="color: #0092f2;">Romans 9:9</a></span> For this is a word of <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, "At the appointed time I will come, and Sarah will have a son." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/3-14.htm" style="color: #0092f2;">Galatians 3:14</a></span> that the blessing of Abraham might come on the Gentiles through Christ Jesus; that we might receive the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of the Spirit through faith. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/3-17.htm" style="color: #0092f2;">Galatians 3:17</a></span> Now I say this. A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of no effect. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/3-18.htm" style="color: #0092f2;">Galatians 3:18</a></span> For if the inheritance is of the law, it is no more of <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>; but God has granted it to Abraham by promise. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/3-19.htm" style="color: #0092f2;">Galatians 3:19</a></span> What then is the law? It was added because of transgressions, until the seed should come to whom the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> has been made. It was ordained through angels by the hand of a mediator. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/3-22.htm" style="color: #0092f2;">Galatians 3:22</a></span> But the Scriptures imprisoned all things under sin, that the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> by faith in Jesus Christ might be given to those who believe. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/3-29.htm" style="color: #0092f2;">Galatians 3:29</a></span> If you are Christ's, then you are Abraham's seed and heirs according to <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>.<span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/4-23.htm" style="color: #0092f2;">Galatians 4:23</a></span> However, the son by the handmaid was born according to the flesh, but the son by the free woman was born through <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/galatians/4-28.htm" style="color: #0092f2;">Galatians 4:28</a></span> Now we, brothers, as Isaac was, are children of <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/ephesians/1-13.htm" style="color: #0092f2;">Ephesians 1:13</a></span> in whom you also, having heard the word of the truth, the Good News of your salvation,-in whom, having also believed, you were sealed with the Holy Spirit of <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/ephesians/2-12.htm" style="color: #0092f2;">Ephesians 2:12</a></span> that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, having no hope and without God in the world. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/ephesians/3-6.htm" style="color: #0092f2;">Ephesians 3:6</a></span> that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> in Christ Jesus through the Good News, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/ephesians/6-2.htm" style="color: #0092f2;">Ephesians 6:2</a></span> "Honor your father and mother," which is the first commandment with a <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>:<span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/ephesians/6-3.htm" style="color: #0092f2;">Ephesians 6:3</a></span> which is the first command with a <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, 'That it may be well with thee, and thou mayest live a long time upon the land.' <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(YLT)</span><br />
<span class="rtext"><a href="http://bible.cc/1_timothy/4-8.htm" style="color: #0092f2;">1 Timothy 4:8</a></span> For bodily exercise has some value, but godliness has value in all things, having the<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of the life which is now, and of that which is to come. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_timothy/1-1.htm" style="color: #0092f2;">2 Timothy 1:1</a></span> Paul, an apostle of Jesus Christ through the will of God, according to the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of the life which is in Christ Jesus, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/titus/1-2.htm" style="color: #0092f2;">Titus 1:2</a></span> in hope of eternal life, which God, who can't lie, promised before time began; <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/4-1.htm" style="color: #0092f2;">Hebrews 4:1</a></span> Let us fear therefore, lest perhaps anyone of you should seem to have come short of a <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of entering into his rest. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/6-13.htm" style="color: #0092f2;">Hebrews 6:13</a></span> For when God made a <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> to Abraham, since he could swear by none greater, he swore by himself, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/6-15.htm" style="color: #0092f2;">Hebrews 6:15</a></span> Thus, having patiently endured, he obtained the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/6-17.htm" style="color: #0092f2;">Hebrews 6:17</a></span> In this way God, being determined to show more abundantly to the heirs of the<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> the immutability of his counsel, interposed with an oath; <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/9-15.htm" style="color: #0092f2;">Hebrews 9:15</a></span> For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of the eternal inheritance. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/10-23.htm" style="color: #0092f2;">Hebrews 10:23</a></span> let us hold fast the confession of our hope without wavering; for he who promised is faithful. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/10-36.htm" style="color: #0092f2;">Hebrews 10:36</a></span> For you need endurance so that, having done the will of God, you may receive the<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/11-9.htm" style="color: #0092f2;">Hebrews 11:9</a></span> By faith, he lived as an alien in the land of <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/11-11.htm" style="color: #0092f2;">Hebrews 11:11</a></span> By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/11-39.htm" style="color: #0092f2;">Hebrews 11:39</a></span> These all, having had testimony given to them through their faith, didn't receive the<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/hebrews/12-26.htm" style="color: #0092f2;">Hebrews 12:26</a></span> whose voice shook the earth then, but now he has promised, saying, "Yet once more I will shake not only the earth, but also the heavens." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/james/1-12.htm" style="color: #0092f2;">James 1:12</a></span> Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_peter/2-19.htm" style="color: #0092f2;">2 Peter 2:19</a></span> While they <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(KJV WEY WBS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_peter/3-4.htm" style="color: #0092f2;">2 Peter 3:4</a></span> and saying, "Where is the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation." <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_peter/3-9.htm" style="color: #0092f2;">2 Peter 3:9</a></span> The Lord is not slow concerning his <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, as some count slowness; but is patient with us, not wishing that any should perish, but that all should come to repentance. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_peter/3-13.htm" style="color: #0092f2;">2 Peter 3:13</a></span> But, according to his <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, we look for new heavens and a new earth, in which righteousness dwells. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_john/2-25.htm" style="color: #0092f2;">1 John 2:25</a></span> This is the <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> which he promised us, the eternal life. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV WEY ASV DBY WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/genesis/47-29.htm" style="color: #0092f2;">Genesis 47:29</a></span> The time drew near that Israel must die, and he called his son Joseph, and said to him, "If now I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me. Please don't bury me in Egypt, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/exodus/3-17.htm" style="color: #0092f2;">Exodus 3:17</a></span> and I have said, I will bring you up out of the affliction of Egypt to the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Hivite, and the Jebusite, to a land flowing with milk and honey."' <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/numbers/14-34.htm" style="color: #0092f2;">Numbers 14:34</a></span> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of<span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(KJV WBS)</span><br />
<span class="rtext"><a href="http://bible.cc/numbers/23-19.htm" style="color: #0092f2;">Numbers 23:19</a></span> God is not a man, that he should lie, nor the son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good? <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/numbers/30-6.htm" style="color: #0092f2;">Numbers 30:6</a></span> "If she is married to a husband, while her vows are on her, or the rash utterance of her lips, with which she has bound her soul, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/numbers/30-8.htm" style="color: #0092f2;">Numbers 30:8</a></span> And if in the day of her husband's hearing he disalloweth her, then he hath broken her vow which 'is' on her, and the wrongful utterance of her lips which she hath bound on her soul, and Jehovah is propitious to her. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/deuteronomy/26-17.htm" style="color: #0092f2;">Deuteronomy 26:17</a></span> Jehovah thou hast caused to <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> to-day to become thy God, and to walk in His ways, and to keep His statutes, and His commands, and His judgments, and to hearken to His voice. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(YLT)</span><br />
<span class="rtext"><a href="http://bible.cc/deuteronomy/26-18.htm" style="color: #0092f2;">Deuteronomy 26:18</a></span> and Yahweh has declared you this day to be a people for his own possession, as he has promised you, and that you should keep all his commandments; <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV WBS YLT NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/joshua/9-21.htm" style="color: #0092f2;">Joshua 9:21</a></span> And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in KJV WBS NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/joshua/23-14.htm" style="color: #0092f2;">Joshua 23:14</a></span> He said, "Why does my lord pursue after his servant? For what have I done? Or what evil is in my hand? <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_samuel/7-21.htm" style="color: #0092f2;">2 Samuel 7:21</a></span> For your word's sake, and according to your own heart, you have worked all this greatness, to make your servant know it. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_samuel/7-25.htm" style="color: #0092f2;">2 Samuel 7:25</a></span> Now, Yahweh God, the word that you have spoken concerning your servant, and concerning his house, confirm it forever, and do as you have spoken. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_samuel/22-31.htm" style="color: #0092f2;">2 Samuel 22:31</a></span> As for God, his way is perfect. The word of Yahweh is tested. He is a shield to all those who take refuge in him. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_kings/2-4.htm" style="color: #0092f2;">1 Kings 2:4</a></span> That Yahweh may establish his word which he spoke concerning me, saying,'If your children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail you,' he said,'a man on the throne of Israel.' <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NAS NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_kings/6-12.htm" style="color: #0092f2;">1 Kings 6:12</a></span> "Concerning this house which you are building, if you will walk in my statutes, and execute my ordinances, and keep all my commandments to walk in them; then will I establish my word with you, which I spoke to David your father. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_kings/8-20.htm" style="color: #0092f2;">1 Kings 8:20</a></span> Yahweh has established his word that he spoke; for I have risen up in the place of David my father, and I sit on the throne of Israel, as Yahweh promised, and have built the house for the name of Yahweh, the God of Israel. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_kings/8-24.htm" style="color: #0092f2;">1 Kings 8:24</a></span> who have kept with your servant David my father that which you promised him. Yes, you spoke with your mouth, and have fulfilled it with your hand, as it is this day. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV DBY WBS NAS NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_kings/8-25.htm" style="color: #0092f2;">1 Kings 8:25</a></span> Now therefore, may Yahweh, the God of Israel, keep with your servant David my father that which you have promised him, saying,'There shall not fail you a man in my sight to sit on the throne of Israel, if only your children take heed to their way, to walk before me as you have walked before me.' <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_kings/8-56.htm" style="color: #0092f2;">1 Kings 8:56</a></span> "Blessed be Yahweh, who has given rest to his people Israel, according to all that he promised. There has not failed one word of all his good promise, which he promised by Moses his servant. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_kings/15-12.htm" style="color: #0092f2;">2 Kings 15:12</a></span> This was the word of Yahweh which he spoke to Jehu, saying, "Your sons to the fourth generation shall sit on the throne of Israel." So it came to pass. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_chronicles/16-16.htm" style="color: #0092f2;">1 Chronicles 16:16</a></span> the covenant which he made with Abraham, his oath to Isaac. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/1_chronicles/25-5.htm" style="color: #0092f2;">1 Chronicles 25:5</a></span> All these were the sons of Heman the king's seer in the words of God, to lift up the horn. God gave to Heman fourteen sons and three daughters. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_chronicles/1-9.htm" style="color: #0092f2;">2 Chronicles 1:9</a></span> Now, Yahweh God, let your <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> to David my father be established; for you have made me king over a people like the dust of the earth in multitude. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV JPS ASV WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_chronicles/6-10.htm" style="color: #0092f2;">2 Chronicles 6:10</a></span> Yahweh has performed his word that he spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as Yahweh promised, and have built the house for the name of Yahweh, the God of Israel. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/2_chronicles/6-15.htm" style="color: #0092f2;">2 Chronicles 6:15</a></span> who have kept with your servant David my father that which you promised him: yes, you spoke with your mouth, and have fulfilled it with your hand, as it is this day. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB KJV JPS ASV DBY WBS NAS NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/nehemiah/5-12.htm" style="color: #0092f2;">Nehemiah 5:12</a></span> Then said they, We will restore them, and will require nothing of them; so will we do, even as you say. Then I called the priests, and took an oath of them, that they would do according to this <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV JPS ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/nehemiah/5-13.htm" style="color: #0092f2;">Nehemiah 5:13</a></span> Also I shook out my lap, and said, So God shake out every man from his house, and from his labor, that doesn't perform this <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>; even thus be he shaken out, and emptied. All the assembly said, Amen, and praised Yahweh. The people did according to this promise. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV JPS ASV DBY WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/nehemiah/9-8.htm" style="color: #0092f2;">Nehemiah 9:8</a></span> and found his heart faithful before you, and made a covenant with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, to give it to his seed, and have performed your words; for you are righteous. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/18-30.htm" style="color: #0092f2;">Psalms 18:30</a></span> As for God, his way is perfect. The word of Yahweh is tried. He is a shield to all those who take refuge in him. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/77-8.htm" style="color: #0092f2;">Psalms 77:8</a></span> Has his loving kindness vanished forever? Does his <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> fail for generations?<span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB KJV JPS ASV WBS NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/105-9.htm" style="color: #0092f2;">Psalms 105:9</a></span> the covenant which he made with Abraham, his oath to Isaac, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/105-42.htm" style="color: #0092f2;">Psalms 105:42</a></span> For he remembered his holy <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span>, and Abraham his servant. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(KJV WBS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/106-24.htm" style="color: #0092f2;">Psalms 106:24</a></span> Yes, they despised the pleasant land. They didn't believe his word, <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-38.htm" style="color: #0092f2;">Psalms 119:38</a></span> Fulfill your <span class="boldtext" style="font-weight: 700; line-height: 21px;">promise</span> to your servant, that you may be feared. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(WEB RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-41.htm" style="color: #0092f2;">Psalms 119:41</a></span> Let your loving kindness also come to me, Yahweh, your salvation, according to your word. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-50.htm" style="color: #0092f2;">Psalms 119:50</a></span> This is my comfort in my affliction, for your word has revived me. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-57.htm" style="color: #0092f2;">Psalms 119:57</a></span> Yahweh is my portion. I promised to obey your words. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(Root in WEB NAS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-58.htm" style="color: #0092f2;">Psalms 119:58</a></span> I sought your favor with my whole heart. Be merciful to me according to your word.<span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-76.htm" style="color: #0092f2;">Psalms 119:76</a></span> Let, I pray thee, thy lovingkindness be for my comfort, According to thy word unto thy servant. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See JPS RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-82.htm" style="color: #0092f2;">Psalms 119:82</a></span> My eyes fail for your word. I say, "When will you comfort me?" <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-116.htm" style="color: #0092f2;">Psalms 119:116</a></span> Be my support as you have said, and give me life; let not my hope be turned to shame. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<span class="rtext"><a href="http://bible.cc/psalms/119-123.htm" style="color: #0092f2;">Psalms 119:123</a></span> My eyes are wasted with desire for your salvation, and for the word of your righteousness. <span class="vtext" style="color: #ff6600; font-size: 10px; line-height: 13px;">(See RSV NIV)</span><br />
<a href="http://bibletab.com/p/promise2.htm" style="color: #0092f2;">Continued...</a><a href="http://www.blogger.com/blogger.g?blogID=2286880326754763127" id="thes" name="thes"></a><br />
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<a href="http://topicalbible.org/p/promise.htm" style="color: #0092f2;"><span class="l"><b>Promise</b> (112 Occurrences)</span></a><br />
<b>...</b> The word <b>promise</b> is used to denote the mere engagement of a person, without regard<br />
to the consideration for it, or the corresponding duty of the party to whom <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/p/promise.htm - 42k</span><br />
<a href="http://topicalbible.org/f/fulfilment.htm" style="color: #0092f2;"><span class="l">Fulfilment (25 Occurrences)</span></a><br />
<b>...</b> creation of all things." (WEY). Luke 1:37 For no <b>promise</b> from God will<br />
be impossible of fulfilment." (WEY). Luke 1:45 And blessed <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/f/fulfilment.htm - 13k</span><br />
<a href="http://topicalbible.org/o/offspring.htm" style="color: #0092f2;"><span class="l">Offspring (186 Occurrences)</span></a><br />
<b>...</b> years. (WBS). Acts 13:23 Of this man's offspring hath God, according to his<br />
<b>promise</b>, raised up to Israel a Savior, Jesus: (WBS). Acts <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/o/offspring.htm - 36k</span><br />
<a href="http://topicalbible.org/v/vow.htm" style="color: #0092f2;"><span class="l">Vow (49 Occurrences)</span></a><br />
<b>...</b> 1. (n.) A solemn <b>promise</b> made to God, or to some deity; an act by which one consecrates<br />
or devotes himself, absolutely or conditionally, wholly or in part, for <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/v/vow.htm - 27k</span><br />
<a href="http://topicalbible.org/d/descendants.htm" style="color: #0092f2;"><span class="l">Descendants (326 Occurrences)</span></a><br />
<b>...</b> Acts 13:23 "It is from among David's descendants that God, in fulfilment of His<br />
<b>promise</b>, has raised up a Saviour for Israel, even Jesus. (WEY NAS NIV). <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/d/descendants.htm - 35k</span><br />
<a href="http://topicalbible.org/s/sarai.htm" style="color: #0092f2;"><span class="l">Sarai (13 Occurrences)</span></a><br />
<b>...</b> far past middle life, even on a patriarchal scale of longevity, and there appeared<br />
no hope of her ever bearing that child who should inherit the <b>promise</b> of God <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/s/sarai.htm - 20k</span><br />
<a href="http://topicalbible.org/t/tongues.htm" style="color: #0092f2;"><span class="l">Tongues (67 Occurrences)</span></a><br />
<b>...</b> Tongues, Gift of. Granted on the day of Pentecost (Acts 2:4), in fulfilment<br />
of a <b>promise</b> Christ had made to his disciples (Mark 16:17). <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/t/tongues.htm - 61k</span><br />
<a href="http://topicalbible.org/p/posterity.htm" style="color: #0092f2;"><span class="l">Posterity (38 Occurrences)</span></a><br />
<b>...</b> For He is destroyed from among men." (WEY). Acts 13:23 From this man's seed, God<br />
has brought salvation to Israel according to his <b>promise</b>, (See RSV). <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/p/posterity.htm - 17k</span><br />
<a href="http://topicalbible.org/a/absolution.htm" style="color: #0092f2;"><span class="l">Absolution</span></a><br />
<b>...</b> this as the act of a properly ordained priest, by which, in the sacrament of Penance,<br />
he frees from sin one who has confessed and made <b>promise</b> of satisfaction. <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/a/absolution.htm - 8k</span><br />
<a href="http://topicalbible.org/s/shall.htm" style="color: #0092f2;"><span class="l">Shall (64703 Occurrences)</span></a><br />
<b>...</b> shall indicates a duty or necessity whose obligation is derived from the person<br />
speaking; as, you shall go; he shall go; that is, I order or <b>promise</b> your going <b>...</b><br />
<span style="color: #ff6600;">biblethesaurus.com/s/shall.htm - 7k</span><br />
<a href="http://www.blogger.com/blogger.g?blogID=2286880326754763127" id="grk" name="grk"></a><br />
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<a href="http://strongsnumbers.com/greek/1861.htm" style="color: #0092f2;"><span class="l">1861. epaggellomai -- to proclaim, to <b>promise</b></span></a><br />
<b>...</b> to proclaim, to <b>promise</b>. Part of Speech: Verb Transliteration: epaggellomai Phonetic<br />
Spelling: (ep-ang-el'-lo) Short Definition: I <b>promise</b>, profess Definition <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/1861.htm</span><span style="color: #ff6600;"> - 7k</span><br />
<a href="http://strongsnumbers.com/greek/1860.htm" style="color: #0092f2;"><span class="l">1860. epaggelia -- a summons, a <b>promise</b></span></a><br />
<b>...</b> a summons, a <b>promise</b>. Part of Speech: Noun, Feminine Transliteration: epaggelia<br />
Phonetic Spelling: (ep-ang-el-ee'-ah) Short Definition: a <b>promise</b> Definition: a <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/1860.htm</span><span style="color: #ff6600;"> - 7k</span><br />
<a href="http://strongsnumbers.com/greek/1862.htm" style="color: #0092f2;"><span class="l">1862. epaggelma -- a <b>promise</b></span></a><br />
<b>...</b> a <b>promise</b>. Part of Speech: Noun, Neuter Transliteration: epaggelma Phonetic Spelling:<br />
(ep-ang'-el-mah) Short Definition: a <b>promise</b> Definition: a <b>promise</b>. <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/1862.htm</span><span style="color: #ff6600;"> - 7k</span><br />
<a href="http://strongsnumbers.com/greek/4279.htm" style="color: #0092f2;"><span class="l">4279. proepaggello -- to announce before</span></a><br />
<b>...</b> before. Part of Speech: Verb Transliteration: proepaggello Phonetic Spelling:<br />
(pro-ep-ang-ghel'-lom-ahee) Short Definition: I <b>promise</b> beforehand Definition: I <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/4279.htm</span><span style="color: #ff6600;"> - 7k</span><br />
<a href="http://strongsnumbers.com/greek/4293.htm" style="color: #0092f2;"><span class="l">4293. prokataggello -- to announce beforehand</span></a><br />
<b>...</b> Part of Speech: Verb Transliteration: prokataggello Phonetic Spelling:<br />
(prok-at-ang-ghel'-lo) Short Definition: I announce beforehand, <b>promise</b> Definition: <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/4293.htm</span><span style="color: #ff6600;"> - 7k</span><br />
<a href="http://strongsnumbers.com/greek/1843.htm" style="color: #0092f2;"><span class="l">1843. exomologeo -- to agree, confess</span></a><br />
<b>...</b> confess, profess, <b>promise</b>. From ek and homologeo; to acknowledge or (by implication,<br />
of assent) agree fully -- confess, profess, <b>promise</b>. see GREEK ek. <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/1843.htm</span><span style="color: #ff6600;"> - 8k</span><br />
<a href="http://strongsnumbers.com/greek/3670.htm" style="color: #0092f2;"><span class="l">3670. homologeo -- to speak the same, to agree</span></a><br />
<b>...</b> Transliteration: homologeo Phonetic Spelling: (hom-ol-og-eh'-o) Short Definition:<br />
I confess, profess, acknowledge, praise Definition: (a) I <b>promise</b>, agree, (b <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/3670.htm</span><span style="color: #ff6600;"> - 8k</span><br />
<a href="http://strongsnumbers.com/greek/4972.htm" style="color: #0092f2;"><span class="l">4972. sphragizo -- to seal</span></a><br />
<b>...</b> owner. "Sealing" in the ancient world served as a "legal signature" which<br />
guaranteed the <b>promise</b> (contents) of what was sealed. <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/4972.htm</span><span style="color: #ff6600;"> - 8k</span><br />
<a href="http://strongsnumbers.com/greek/5287.htm" style="color: #0092f2;"><span class="l">5287. hupostasis -- a support, substance, steadiness, hence <b>...</b></span></a><br />
<b>...</b> 5287 (from 5259 , "under" and 2476 , "to stand") -- properly, (to possess) a guaranteed<br />
agreement ("title-deed"); (figuratively) "" to a <b>promise</b> or property <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/5287.htm</span><span style="color: #ff6600;"> - 8k</span><br />
<a href="http://strongsnumbers.com/greek/564.htm" style="color: #0092f2;"><span class="l">564. aperitmetos -- uncircumcised</span></a><br />
<b>...</b> [564 () literally refers to an uncircumcised foreskin, which stands for "being<br />
of God's covenant" -- ie without the <b>promise</b> of His salvation.]. <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/greek2/564.htm</span><span style="color: #ff6600;"> - 7k</span><a href="http://www.blogger.com/blogger.g?blogID=2286880326754763127" id="heb" name="heb"></a><br />
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<a href="http://strongsnumbers.com/hebrew/562.htm" style="color: #0092f2;"><span class="l">562. omer -- <b>promise</b>, speech, thing, word</span></a><br />
<b>...</b> << 561, 562. omer. 563 >>. <b>promise</b>, speech, thing, word. Transliteration: omer Phonetic<br />
Spelling: (o'-mer) Short Definition: <b>promise</b>. <b>...</b> <b>promise</b>, speech, thing, word <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/562.htm</span><span style="color: #ff6600;"> - 5k</span><br />
<a href="http://strongsnumbers.com/hebrew/2421.htm" style="color: #0092f2;"><span class="l">2421. chayah -- to live</span></a><br />
<b>...</b> yaw') Short Definition: leave. keep leave, make alive, certainly, give <b>promise</b><br />
life, let, suffer to live, nourish up A primitive root <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/2421.htm</span><span style="color: #ff6600;"> - 6k</span><br />
<a href="http://strongsnumbers.com/hebrew/8569.htm" style="color: #0092f2;"><span class="l">8569. tenuah -- opposition</span></a><br />
<b>...</b> breach of <b>promise</b>, occasion. From nuw'; alienation; by implication, enmity -- breach<br />
of <b>promise</b>, occasion. see HEBREW nuw'. << 8568, 8569. tenuah. 8570 >>. <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/8569.htm</span><span style="color: #ff6600;"> - 6k</span><br />
<a href="http://strongsnumbers.com/hebrew/1697.htm" style="color: #0092f2;"><span class="l">1697. dabar -- speech, word</span></a><br />
<b>...</b> nothing* (21), oath (1), obligations (1), one of the promises (1), order (1), parts<br />
(1), pertains (2), plan (2), plot (2), portion (3), <b>promise</b> (8), proposal (3 <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/1697.htm</span><span style="color: #ff6600;"> - 8k</span><br />
<a href="http://strongsnumbers.com/hebrew/561.htm" style="color: #0092f2;"><span class="l">561. emer -- speech, word</span></a><br />
<b>...</b> Word Origin from amar Definition speech, word NASB Word Usage arguments (1),<br />
chastisement (1), command (1), decreed (1), <b>promise</b> (1), sayings (4), slander* ( <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/561.htm</span><span style="color: #ff6600;"> - 6k</span><br />
<a href="http://strongsnumbers.com/hebrew/5088.htm" style="color: #0092f2;"><span class="l">5088. neder -- a vow</span></a><br />
<b>...</b> vowed. Or neder {nay'-der}; from nadar; a <b>promise</b> (to God); also (concretely)<br />
a thing promised -- vow((-ed)). see HEBREW nadar. << 5087, 5088. <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/5088.htm</span><span style="color: #ff6600;"> - 6k</span><br />
<a href="http://strongsnumbers.com/hebrew/5087.htm" style="color: #0092f2;"><span class="l">5087. nadar -- to vow</span></a><br />
<b>...</b> make a vow. A primitive root; to <b>promise</b> (pos., to do or give something to God) --<br />
(make a) vow. << 5086, 5087. nadar. 5088 >>. Strong's Numbers.<br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/5087.htm</span><span style="color: #ff6600;"> - 6k</span><br />
<a href="http://strongsnumbers.com/hebrew/559.htm" style="color: #0092f2;"><span class="l">559. amar -- to utter, say</span></a><br />
<b>...</b> the, give) command(-ment), commune, consider, declare, demand, X desire, determine,<br />
X expressly, X indeed, X intend, name, X plainly, <b>promise</b>, publish, report <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/559.htm</span><span style="color: #ff6600;"> - 7k</span><br />
<a href="http://strongsnumbers.com/hebrew/1696.htm" style="color: #0092f2;"><span class="l">1696. dabar -- to speak</span></a><br />
<b>...</b> to speak; rarely (in a destructive sense) to subdue -- answer, appoint, bid, command,<br />
commune, declare, destroy, give, name, <b>promise</b>, pronounce, rehearse, say <b>...</b><br />
<span style="color: #ff6600;">//strongsnumbers.com/hebrew2/1696.htm</span><span style="color: #ff6600;"> - 6k</span><a href="http://www.blogger.com/blogger.g?blogID=2286880326754763127" id="lib" name="lib"></a><br />
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<a href="http://christianbookshelf.org/yonge/the_chosen_people/lesson_i_the_promise.htm" style="color: #0092f2;"><span class="l">The <b>Promise</b>.</span></a><br />
<b>...</b> THE CHOSEN PEOPLE. LESSON I. THE <b>PROMISE</b>. "The creature was made subject<br />
unto vanity, not willingly, but by reason of Him who hath <b>...</b><br />
<span style="color: #ff6600;">//christianbookshelf.org/yonge/the chosen people/lesson i the promise.htm</span><br />
<a href="http://christianbookshelf.org/hengstenberg/christology_of_the_old_testament/the_promise_to_the_patriarchs.htm" style="color: #0092f2;"><span class="l">The <b>Promise</b> to the Patriarchs.</span></a><br />
<b>...</b> THE <b>PROMISE</b> TO THE PATRIARCHS. A great epoch is, in Genesis, ushered in<br />
with the history of the time of the Patriarchs. Luther says <b>...</b><br />
<span style="color: #ff6600;">/.../hengstenberg/christology of the old testament/the promise to the patriarchs.htm</span><br />
<a href="http://christianbookshelf.org/bevan/hymns_of_ter_steegen_and_others_second_series/the_land_of_promise.htm" style="color: #0092f2;"><span class="l">The Land of <b>Promise</b></span></a><br />
<b>...</b> HYMNS THE LAND OF <b>PROMISE</b>. "All the Land which thou seest, to thee will I give<br />
it.""Genesis 13:15. Gertrude of Hellfde, 1330. tr., Emma Frances Bevan, 1899. <b>...</b><br />
<span style="color: #ff6600;">/.../bevan/hymns of ter steegen and others second series/the land of promise.htm</span><br />
<a href="http://christianbookshelf.org/aquinas/summa_theologica/whether_a_betrothal_is_a.htm" style="color: #0092f2;"><span class="l">Whether a Betrothal is a <b>Promise</b> of Future Marriage?</span></a><br />
<b>...</b> OF MATRIMONY WITH REGARD TO THE BETROTHAL (THREE ARTICLES) Whether a betrothal is<br />
a <b>promise</b> of future marriage? <b>...</b> Therefore it is wrongly described as a <b>promise</b>. <b>...</b><br />
<span style="color: #ff6600;">//christianbookshelf.org/aquinas/summa theologica/whether a betrothal is a.htm</span><br />
<a href="http://christianbookshelf.org/augustine/city_of_god/chapter_2_at_what_time_the.htm" style="color: #0092f2;"><span class="l">At what Time the <b>Promise</b> of God was Fulfilled Concerning the Land <b>...</b></span></a><br />
<b>...</b> Book XVII. Chapter 2."At What Time the <b>Promise</b> of God Was Fulfilled Concerning<br />
the Land of Canaan, Which Even Carnal Israel Got in Possession. <b>...</b><br />
<span style="color: #ff6600;">//christianbookshelf.org/augustine/city of god/chapter 2 at what time the.htm</span><br />
<a href="http://christianbookshelf.org/lorenz/the_otterbein_hymnal/373_trusting_in_the_promise.htm" style="color: #0092f2;"><span class="l">Trusting in the <b>Promise</b>. PM</span></a><br />
<b>...</b> 373 Trusting in the <b>Promise</b>. PM. The <b>Promise</b> Secure. I have found repose<br />
for my weary soul, Trusting in the <b>promise</b> of the Savior <b>...</b><br />
<span style="color: #ff6600;">/.../lorenz/the otterbein hymnal/373 trusting in the promise.htm</span><br />
<a href="http://christianbookshelf.org/spurgeon/spurgeons_sermons_volume_37_1891/the_covenant_promise_of_the.htm" style="color: #0092f2;"><span class="l">The Covenant <b>Promise</b> of the Spirit</span></a><br />
<b>...</b> The Covenant <b>Promise</b> of the Spirit. A Sermon (No.2200). <b>...</b> "I will put my spirit within<br />
you" is a <b>promise</b> which drops with graces as the honeycomb with honey. <b>...</b><br />
<span style="color: #ff6600;">/.../spurgeon/spurgeons sermons volume 37 1891/the covenant promise of the.htm</span><br />
<a href="http://christianbookshelf.org/lathbury/childs_story_of_the_bible/chapter_xlviii_the_promise_of.htm" style="color: #0092f2;"><span class="l">The <b>Promise</b> of the Father.</span></a><br />
<b>...</b> THE NEW TESTAMENT. CHAPTER XLVIII. THE <b>PROMISE</b> OF THE FATHER. While the<br />
disciples of Jesus waited in Jerusalem for the gift of the <b>...</b><br />
<span style="color: #ff6600;">/.../lathbury/childs story of the bible/chapter xlviii the promise of.htm</span><br />
<a href="http://christianbookshelf.org/aquinas/summa_theologica/service_by_promise_q.htm" style="color: #0092f2;"><span class="l">Service by <b>Promise</b> (Q )</span></a><br />
<b>...</b> SERVICE BY <b>PROMISE</b> (Q ). OF VOWS (TWELVE ARTICLES) We must now consider<br />
vows, whereby something is promised to God. Under this head <b>...</b><br />
<span style="color: #ff6600;">//christianbookshelf.org/aquinas/summa theologica/service by promise q.htm</span><br />
<a href="http://christianbookshelf.org/various/the_canons_of_dordt/article_5_moreover_the_promise.htm" style="color: #0092f2;"><span class="l">Moreover, the <b>Promise</b> of the Gospel is that Whosoever Believes in <b>...</b></span></a><br />
<b>...</b> Second Head of Doctrine Article 5 Moreover, the <b>promise</b> of the gospel<br />
is that whosoever believes in Christ crucified shall not¦ <b>...</b><br />
<span style="color: #ff6600;">/.../various/the canons of dordt/article 5 moreover the promise.htm</span><br />
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</div>Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0Baton Rouge, LA 70810, USA30.3505813 -91.087355130.295771300000002 -91.1663191 30.4053913 -91.0083911tag:blogger.com,1999:blog-2286880326754763127.post-76414328602621298542012-06-07T09:53:00.003-07:002012-06-07T09:53:44.826-07:00John 1:1<div dir="ltr" style="text-align: left;" trbidi="on">
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<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://niv.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">New International Version</a> <a href="http://biblica.com/" style="color: #0092f2; text-decoration: none;">(©1984)</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nlt.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">New Living Translation</a> <a href="http://www.newlivingtranslation.com/" style="color: #0092f2; text-decoration: none;">(©2007)</a></span><br />
In the beginning the Word already existed. The Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://esv.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">English Standard Version</a> <a href="http://www.crossway.org/" style="color: #0092f2; text-decoration: none;">(©2001)</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nasb.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">New American Standard Bible</a> <a href="http://www.lockman.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kingjbible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">King James Bible (Cambridge Ed.)</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://isv.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">International Standard Version</a> <a href="http://isv.org/" style="color: #0092f2; text-decoration: none;">(©2008)</a></span><br />
In the beginning, the Word existed. The Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://aramaic-plain-english.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Aramaic Bible in Plain English (©2010)</a></span><br />
In the origin The Word had been existing and That Word had been existing with God and That Word was himself God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://gwt.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">GOD'S WORD® Translation</a> <a href="http://www.godsword.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />
In the beginning the Word already existed. The Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kj2000.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">King James 2000 Bible (©2003)</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kjv.us/john/1.htm" style="color: #0092f2; text-decoration: none;">American King James Version</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://asvbible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">American Standard Version</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://drb.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Douay-Rheims Bible</a></span><br />
IN the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://darbybible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Darby Bible Translation</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://erv.scripturetext.com/john/1.htm" style="color: #0092f2; text-decoration: none;">English Revised Version</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://websterbible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Webster's Bible Translation</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://weymouthbible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Weymouth New Testament</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://worldebible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">World English Bible</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://yltbible.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Young's Literal Translation</a></span><br />
In the beginning was the Word, and the Word was with God, and the Word was God;</td></tr>
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://barnes.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Barnes' Notes on the Bible</a></span>In the beginning - This expression is used also in <a href="http://bible.cc/genesis/1-1.htm" style="color: #0092f2; text-decoration: none;">Genesis 1:1</a>. John evidently has allusion here to that place, and he means to apply to "the Word" an expression which is there applied "to God." In both places it clearly means before creation, before the world was made, when as yet there was nothing. The meaning is: that the "Word" had an existence before the world was created. This is not spoken of the man Jesus, but of that which "became" a man, or was incarnate, <a href="http://bible.cc/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a>. The Hebrews, by expressions like this, commonly denoted eternity. Thus. the eternity of God is described <a href="http://bible.cc/psalms/90-2.htm" style="color: #0092f2; text-decoration: none;">Psalm 90:2</a>; "Before the mountains were brought forth, etc.;" and eternity is commonly expressed by the phrase, before the foundation of the world." Whatever is meant by the term "Word," it is clear that it had an existence before "creation." It is not, then, a "creature" or created being, and must be, therefore, uncreated and eternal. There is only one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour's own declarations respecting himself in the following places: <a href="http://bible.cc/john/8-58.htm" style="color: #0092f2; text-decoration: none;">John 8:58</a>; <a href="http://bible.cc/john/17-5.htm" style="color: #0092f2; text-decoration: none;">John 17:5</a>; <a href="http://bible.cc/john/6-62.htm" style="color: #0092f2; text-decoration: none;">John 6:62</a>; <a href="http://bible.cc/john/3-13.htm" style="color: #0092f2; text-decoration: none;">John 3:13</a>; <a href="http://bible.cc/john/6-46.htm" style="color: #0092f2; text-decoration: none;">John 6:46</a>; <a href="http://bible.cc/john/8-14.htm" style="color: #0092f2; text-decoration: none;">John 8:14</a>; <a href="http://bible.cc/john/16-28.htm" style="color: #0092f2; text-decoration: none;">John 16:28</a>.<br />
Was the Word - Greek, "was the λόγος Logos." This name is given to him who afterward became "flesh," or was incarnate (<a href="http://bible.cc/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a> - that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. It is unnecessary to repeat those opinions. The opinion which seems most plausible may be expressed as follows:<br />
1. A "word" is that by which we communicate our will; by which we convey our thoughts; or by which we issue commands the medium of communication with others.<br />
2. The Son of God may be called "the Word," because he is the medium by which God promulgates His will and issues His commandments. See <a href="http://niv.scripturetext.com/hebrews/1-1.htm" style="color: #0092f2; text-decoration: none;">Hebrews 1:1-3</a>.<br />
3. This term was in use before the time of John.<br />
(a) It was used in the Aramaic translation of the Old Testament, as, "e. g.," <a href="http://bible.cc/isaiah/45-12.htm" style="color: #0092f2; text-decoration: none;">Isaiah 45:12</a>; "I have made the earth, and created man upon it." In the Aramaic it is, "I, 'by my word,' have made," etc. <a href="http://bible.cc/isaiah/48-13.htm" style="color: #0092f2; text-decoration: none;">Isaiah 48:13</a>; "mine hand also hath laid the foundation of the earth." In the Aramaic, "'By my word' I have founded the earth." And so in many other places.<br />
(b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra" - that is, "Word;" and no small part of the interpositions of God in defense of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on <a href="http://niv.scripturetext.com/deuteronomy/26-17.htm" style="color: #0092f2; text-decoration: none;">Deuteronomy 26:17-18</a>, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God."<br />
(c) The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy.<br />
(d) The term was used by the followers of Plato among the Greeks, to denote the Second Person of the Trinity. The Greek term νοῦς nous or "mind," was commonly given to this second person, but it was said that this nous was "the word" or "reason" of the First Person of the Trinity. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the Second Person of the Trinity by Christians. whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the λόγος Logos, or Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the λόγος Logos or "Word" was one of the "Aeones" that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning.<br />
Was with God - This expression denotes friendship or intimacy. Compare <a href="http://bible.cc/mark/9-19.htm" style="color: #0092f2; text-decoration: none;">Mark 9:19</a>. John affirms that he was "with God" in the beginning - that is, before the world was made. It implies, therefore, that he was partaker of the divine glory; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself explained it. See <a href="http://bible.cc/john/17-5.htm" style="color: #0092f2; text-decoration: none;">John 17:5</a>; "And now, O Father, glorify thou we with thine own self, with the glory which I had with thee before the world was." See also <a href="http://bible.cc/john/1-18.htm" style="color: #0092f2; text-decoration: none;">John 1:18</a>; "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him." See also <a href="http://bible.cc/john/3-13.htm" style="color: #0092f2; text-decoration: none;">John 3:13</a>; "The Son of man, which is in heaven." Compare <a href="http://niv.scripturetext.com/philippians/2-6.htm" style="color: #0092f2; text-decoration: none;">Philippians 2:6-7</a>.<br />
Was God - In the previous phrase John had said that the Word was "with God." Lest it should be supposed that he was a different and inferior being, here John states that "he was God." There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; because:<br />
1. There is no doubt that by the λόγος Logos is meant Jesus Christ.<br />
2. This is not an "attribute" or quality of God, but is a real subsistence, for it is said that the λόγος Logos was made flesh σάρξ sarx - that is, became a human being.<br />
3. There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation - that the Word "was God."<br />
continued...<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://clarke.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Clarke's Commentary on the Bible</a></span>In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in <a href="http://niv.scripturetext.com/genesis/1-1.htm" style="color: #0092f2; text-decoration: none;">Genesis 1:1</a>, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, <a href="http://bible.cc/john/1-3.htm" style="color: #0092f2; text-decoration: none;">John 1:3</a>. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God.<br />
Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, <a href="http://bible.cc/john/1-9.htm" style="color: #0092f2; text-decoration: none;">John 1:9</a>; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy,<a href="http://bible.cc/revelation/19-10.htm" style="color: #0092f2; text-decoration: none;">Revelation 19:10</a>; who has illustrated life and immortality by his Gospel, <a href="http://bible.cc/2_timothy/1-10.htm" style="color: #0092f2; text-decoration: none;">2 Timothy 1:10</a>; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, <a href="http://bible.cc/john/1-18.htm" style="color: #0092f2; text-decoration: none;">John 1:18</a>.<br />
The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them.<br />
And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gill.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Gill's Exposition of the Entire Bible</a></span>In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to <a href="http://bible.cc/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a> as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, <a href="http://bible.cc/john/1-15.htm" style="color: #0092f2; text-decoration: none;">John 1:15</a>. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, <a href="http://bible.cc/1_john/1-1.htm" style="color: #0092f2; text-decoration: none;">1 John 1:1</a>. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, <a href="http://niv.scripturetext.com/luke/1-2.htm" style="color: #0092f2; text-decoration: none;">Luke 1:2</a>, the Apostle Paul, <a href="http://bible.cc/acts/20-32.htm" style="color: #0092f2; text-decoration: none;">Acts 20:32</a> and the Apostle Peter, <a href="http://bible.cc/2_peter/3-5.htm" style="color: #0092f2; text-decoration: none;">2 Peter 3:5</a>. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in <a href="http://bible.cc/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a> and from those places, where the word is explained by the Son, compare <a href="http://bible.cc/1_john/5-5.htm" style="color: #0092f2; text-decoration: none;">1 John 5:5</a>. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, , "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these,<br />
"and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man.<br />
In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p). The eternity of the Messiah is acknowledged by the ancient Jews: <a href="http://bible.cc/micah/5-2.htm" style="color: #0092f2; text-decoration: none;">Micah 5:2</a> is a full proof of it; which by them (q) is thus paraphrased,<br />
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.<br />
Jarchi upon it only mentions <a href="http://bible.cc/psalms/72-17.htm" style="color: #0092f2; text-decoration: none;">Psalm 72:17</a> which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, , "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage,<br />
And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; <a href="http://bible.cc/psalms/110-1.htm" style="color: #0092f2; text-decoration: none;">Psalm 110:1</a> "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in <a href="http://bible.cc/hosea/1-7.htm" style="color: #0092f2; text-decoration: none;">Hosea 1:7</a> the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, , "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases <a href="http://bible.cc/genesis/31-22.htm" style="color: #0092f2; text-decoration: none;">Genesis 31:22</a> "and the word from before the Lord, came to Laban", &c. and <a href="http://bible.cc/exodus/20-19.htm" style="color: #0092f2; text-decoration: none;">Exodus 20:19</a> thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in <a href="http://bible.cc/proverbs/8-1.htm" style="color: #0092f2; text-decoration: none;">Proverbs 8:1</a> agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows,<br />
and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, <a href="http://bible.cc/john/1-6.htm" style="color: #0092f2; text-decoration: none;">John 1:6</a> and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in <a href="http://bible.cc/genesis/28-20.htm" style="color: #0092f2; text-decoration: none;">Genesis 28:20</a> are paraphrased by Onkelos,<br />
"if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, , "my God":<br />
again, <a href="http://bible.cc/leviticus/26-12.htm" style="color: #0092f2; text-decoration: none;">Leviticus 26:12</a> is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus,<br />
"I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer;<br />
once more, <a href="http://bible.cc/deuteronomy/26-17.htm" style="color: #0092f2; text-decoration: none;">Deuteronomy 26:17</a> is rendered by the Jerusalem Targum after this manner,<br />
"ye have made "the word of the Lord" king over you this day, that he may be your God:<br />
and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s),<br />
(f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3.((s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://vws.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Vincent's Word Studies</a></span>In the beginning was (ἐν ἀρχῇ ἦν)<br />
With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until<a href="http://bible.cc/john/1-3.htm" style="color: #0092f2; text-decoration: none;">John 1:3</a>. This beginning had no beginning (compare <a href="http://bible.cc/john/1-3.htm" style="color: #0092f2; text-decoration: none;">John 1:3</a>; <a href="http://bible.cc/john/17-5.htm" style="color: #0092f2; text-decoration: none;">John 17:5</a>; <a href="http://bible.cc/1_john/1-1.htm" style="color: #0092f2; text-decoration: none;">1 John 1:1</a>; <a href="http://bible.cc/ephesians/1-4.htm" style="color: #0092f2; text-decoration: none;">Ephesians 1:4</a>; <a href="http://bible.cc/proverbs/8-23.htm" style="color: #0092f2; text-decoration: none;">Proverbs 8:23</a>; <a href="http://bible.cc/psalms/90-2.htm" style="color: #0092f2; text-decoration: none;">Psalm 90:2</a>). This heightening of the conception, however, appears not so much in ἀρχή, beginning, which simply leaves room for it, as in the use of ἦν, was, denoting absolute existence (compare εἰμί, I am, <a href="http://bible.cc/john/8-58.htm" style="color: #0092f2; text-decoration: none;">John 8:58</a>) instead of ἐγένετο, came into being, or began to be, which is used in <a href="http://niv.scripturetext.com/john/1-3.htm" style="color: #0092f2; text-decoration: none;">John 1:3</a>, <a href="http://niv.scripturetext.com/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a>, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή, in the beginning, and the expression ἀπ' ἀρχῆς, from the beginning, which is common in John's writings (<a href="http://bible.cc/john/8-44.htm" style="color: #0092f2; text-decoration: none;">John 8:44</a>; <a href="http://niv.scripturetext.com/1_john/2-7.htm" style="color: #0092f2; text-decoration: none;">1 John 2:7</a>, <a href="http://bible.cc/1_john/2-24.htm" style="color: #0092f2; text-decoration: none;">1 John 2:24</a>;<a href="http://bible.cc/1_john/3-8.htm" style="color: #0092f2; text-decoration: none;">1 John 3:8</a>) and which leaves no room for the idea of eternal pre-existence. "In <a href="http://niv.scripturetext.com/genesis/1-1.htm" style="color: #0092f2; text-decoration: none;">Genesis 1:1</a>, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time" (Milligan and Moulton). See on<a href="http://bible.cc/colossians/1-15.htm" style="color: #0092f2; text-decoration: none;">Colossians 1:15</a>. This notion of "beginning" is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. "The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby" (Lange). "Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word" (Godet).<br />
The Word (ὁ λόγος)<br />
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ, appearing in λέγω, the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, "to think" and "to speak."<br />
As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act (ἔπος, ὄνομα, ῥῆμα), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, <a href="http://bible.cc/matthew/22-46.htm" style="color: #0092f2; text-decoration: none;">Matthew 22:46</a>; <a href="http://niv.scripturetext.com/1_corinthians/14-9.htm" style="color: #0092f2; text-decoration: none;">1 Corinthians 14:9</a>, <a href="http://bible.cc/1_corinthians/14-19.htm" style="color: #0092f2; text-decoration: none;">1 Corinthians 14:19</a>. Hence it signifies a saying, of God, or of man (<a href="http://niv.scripturetext.com/matthew/19-21.htm" style="color: #0092f2; text-decoration: none;">Matthew 19:21</a>, <a href="http://bible.cc/matthew/19-22.htm" style="color: #0092f2; text-decoration: none;">Matthew 19:22</a>; <a href="http://niv.scripturetext.com/mark/5-35.htm" style="color: #0092f2; text-decoration: none;">Mark 5:35</a>, <a href="http://bible.cc/mark/5-36.htm" style="color: #0092f2; text-decoration: none;">Mark 5:36</a>): a decree, a precept (<a href="http://bible.cc/romans/9-28.htm" style="color: #0092f2; text-decoration: none;">Romans 9:28</a>; <a href="http://bible.cc/mark/7-13.htm" style="color: #0092f2; text-decoration: none;">Mark 7:13</a>). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι, "the ten words" (<a href="http://bible.cc/exodus/34-28.htm" style="color: #0092f2; text-decoration: none;">Exodus 34:28</a>), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (<a href="http://bible.cc/acts/14-12.htm" style="color: #0092f2; text-decoration: none;">Acts 14:12</a>), of skill and practice in speaking (<a href="http://bible.cc/acts/18-15.htm" style="color: #0092f2; text-decoration: none;">Acts 18:15</a>; <a href="http://bible.cc/2_timothy/4-15.htm" style="color: #0092f2; text-decoration: none;">2 Timothy 4:15</a>), specifically the doctrine of salvation through Christ (<a href="http://niv.scripturetext.com/matthew/13-20.htm" style="color: #0092f2; text-decoration: none;">Matthew 13:20-23</a>; <a href="http://bible.cc/philippians/1-14.htm" style="color: #0092f2; text-decoration: none;">Philippians 1:14</a>); of narrative, both the relation and the thing related (<a href="http://bible.cc/acts/1-1.htm" style="color: #0092f2; text-decoration: none;">Acts 1:1</a>;<a href="http://bible.cc/john/21-23.htm" style="color: #0092f2; text-decoration: none;">John 21:23</a>; <a href="http://bible.cc/mark/1-45.htm" style="color: #0092f2; text-decoration: none;">Mark 1:45</a>); of matter under discussion, an affair, a case in law (<a href="http://bible.cc/acts/15-6.htm" style="color: #0092f2; text-decoration: none;">Acts 15:6</a>; <a href="http://bible.cc/acts/19-38.htm" style="color: #0092f2; text-decoration: none;">Acts 19:38</a>).<br />
As signifying the inward thought, it denotes the faculty of thinking and reasoning (<a href="http://bible.cc/hebrews/4-12.htm" style="color: #0092f2; text-decoration: none;">Hebrews 4:12</a>); regard or consideration (<a href="http://bible.cc/acts/20-24.htm" style="color: #0092f2; text-decoration: none;">Acts 20:24</a>); reckoning, account (<a href="http://niv.scripturetext.com/philippians/4-15.htm" style="color: #0092f2; text-decoration: none;">Philippians 4:15</a>, <a href="http://bible.cc/philippians/4-17.htm" style="color: #0092f2; text-decoration: none;">Philippians 4:17</a>; <a href="http://bible.cc/hebrews/4-13.htm" style="color: #0092f2; text-decoration: none;">Hebrews 4:13</a>); cause or reason (<a href="http://bible.cc/acts/10-29.htm" style="color: #0092f2; text-decoration: none;">Acts 10:29</a>).<br />
John uses the word in a peculiar sense, here, and in <a href="http://bible.cc/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a>; and, in this sense, in these two passages only. The nearest approach to it is in <a href="http://niv.scripturetext.com/revelation/19-13.htm" style="color: #0092f2; text-decoration: none;">Revelation 19:13</a>, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (<a href="http://niv.scripturetext.com/1_john/1-1.htm" style="color: #0092f2; text-decoration: none;">1 John 1:1</a>, <a href="http://bible.cc/1_john/1-2.htm" style="color: #0092f2; text-decoration: none;">1 John 1:2</a>). Compare <a href="http://bible.cc/hebrews/4-12.htm" style="color: #0092f2; text-decoration: none;">Hebrews 4:12</a>. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation.<br />
Old Testament Usage of the Term<br />
The word here points directly to <a href="http://niv.scripturetext.com/genesis/1.htm" style="color: #0092f2; text-decoration: none;">Genesis 1</a>, where the act of creation is effected by God speaking (compare <a href="http://bible.cc/psalms/33-6.htm" style="color: #0092f2; text-decoration: none;">Psalm 33:6</a>). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (<a href="http://bible.cc/psalms/3-4.htm" style="color: #0092f2; text-decoration: none;">Psalm 3:4</a>; <a href="http://bible.cc/isaiah/40-8.htm" style="color: #0092f2; text-decoration: none;">Isaiah 40:8</a>; <a href="http://bible.cc/psalms/119-105.htm" style="color: #0092f2; text-decoration: none;">Psalm 119:105</a>). The Word is a healer in <a href="http://bible.cc/psalms/107-20.htm" style="color: #0092f2; text-decoration: none;">Psalm 107:20</a>; a messenger in <a href="http://bible.cc/psalms/147-15.htm" style="color: #0092f2; text-decoration: none;">Psalm 147:15</a>; the agent of the divine decrees in <a href="http://bible.cc/isaiah/55-11.htm" style="color: #0092f2; text-decoration: none;">Isaiah 55:11</a>.<br />
(2) The personified wisdom (<a href="http://bible.cc/job/28-12.htm" style="color: #0092f2; text-decoration: none;">Job 28:12</a> sq.; <a href="http://niv.scripturetext.com/proverbs/8.htm" style="color: #0092f2; text-decoration: none;">Proverbs 8</a>, 9). Here also is the idea of the revelation of that which is hidden. For wisdom is concealed from man: "he knoweth not the price thereof, neither is it found in the land of the living. The depth saith, It is not in me; and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It is hid from the eyes of all living, and kept close from the fowls of the air" (<a href="http://niv.scripturetext.com/job/28.htm" style="color: #0092f2; text-decoration: none;">Job 28</a>). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (<a href="http://bible.cc/job/28-22.htm" style="color: #0092f2; text-decoration: none;">Job 28:22</a>). It is only God who knows its way and its place (<a href="http://bible.cc/job/28-23.htm" style="color: #0092f2; text-decoration: none;">Job 28:23</a>). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (<a href="http://niv.scripturetext.com/job/28-25.htm" style="color: #0092f2; text-decoration: none;">Job 28:25</a>, <a href="http://bible.cc/job/28-26.htm" style="color: #0092f2; text-decoration: none;">Job 28:26</a>). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (<a href="http://niv.scripturetext.com/proverbs/8-26.htm" style="color: #0092f2; text-decoration: none;">Proverbs 8:26-31</a>), declared it. "It became, as it were, objective, so that He beheld it" (<a href="http://bible.cc/job/28-27.htm" style="color: #0092f2; text-decoration: none;">Job 28:27</a>) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. "She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors" (<a href="http://niv.scripturetext.com/proverbs/8-2.htm" style="color: #0092f2; text-decoration: none;">Proverbs 8:2</a>, <a href="http://bible.cc/proverbs/8-3.htm" style="color: #0092f2; text-decoration: none;">Proverbs 8:3</a>). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (<a href="http://niv.scripturetext.com/proverbs/9-1.htm" style="color: #0092f2; text-decoration: none;">Proverbs 9:1-6</a>). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes.<br />
(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (<a href="http://niv.scripturetext.com/genesis/16-7.htm" style="color: #0092f2; text-decoration: none;">Genesis 16:7-13</a>; <a href="http://niv.scripturetext.com/genesis/32-24.htm" style="color: #0092f2; text-decoration: none;">Genesis 32:24-28</a>; <a href="http://niv.scripturetext.com/hosea/12-4.htm" style="color: #0092f2; text-decoration: none;">Hosea 12:4</a>,<a href="http://bible.cc/hosea/12-5.htm" style="color: #0092f2; text-decoration: none;">Hosea 12:5</a>; <a href="http://niv.scripturetext.com/exodus/23-20.htm" style="color: #0092f2; text-decoration: none;">Exodus 23:20</a>, <a href="http://bible.cc/exodus/23-21.htm" style="color: #0092f2; text-decoration: none;">Exodus 23:21</a>; <a href="http://bible.cc/malachi/3-1.htm" style="color: #0092f2; text-decoration: none;">Malachi 3:1</a>).<br />
Apocryphal Usage<br />
In the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές, only begotten (7:22). "She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness" (see chapter 7, throughout). Again: "Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me" (chapter 9). In 16:12, it is said, "Thy word, O Lord, healeth all things" (compare <a href="http://bible.cc/psalms/107-20.htm" style="color: #0092f2; text-decoration: none;">Psalm 107:20</a>); and in 18:15, 16, "Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth." See also Wisdom of Sirach, chapters 1, 24, and Baruch 3, 4:1-4.<br />
Later Jewish Usage<br />
continued...<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gsb.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Geneva Study Bible</a></span><span class="cverse2">In <span class="cverse3">{1}</span> the <span class="cverse3">{a}</span> beginning <span class="cverse3">{b}</span> was <span class="cverse3">{c}</span> the Word, and the Word was <span class="cverse3">{d}</span> with God, and the <span class="cverse3">{e}</span> Word was God.</span><br />
(1) The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.<br />
(a) From the beginning, as the evangelist says in 1Jo 1:1; it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.<br />
(b) Had his being.<br />
(c) This word the points out to us a peculiar and choice thing above all others, and puts a difference between this Word, which is the Son of God, and the laws of God, which are also called the word of God.<br />
(d) This word with points out that there is a distinction of persons here.<br />
(e) This word Word is the first in order in the sentence, and is the subject of the sentence, and this word God is the latter in order, and is the predicate of the sentence.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://pnt.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">People's New Testament</a></span>1:1-3 The Beginning of Christ's Ministry<br />
SUMMARY OF JOHN 1:<br />
The Word Made Flesh. The Witness of John. John's Disciples Pointed to Christ. The Lord Calls His First Disciples. An Israelite Indeed.<br />
<span class="pnt">In the beginning was the Word, etc.</span> The first fourteen verses are introductory. In order to set at rest all controversy the Divine nature of Jesus, John glances, in the first three verses, back to the beginning, recorded in Genesis, and affirms: (1) That he who was afterwards manifest as the Christ existed before creation began; (2) that he was present with God; (3) that he was divine; (4) that he was the Word; (5) that by or through him were all things made that were made (Joh 1:3). The first chapter of Genesis helps us to understand its meaning. God said, Let there be light (Ge 1:3), Let there be a firmament (Ge 1:6), Let the earth bring forth (Ge 1:11), etc. and it was done. God exhibits his creative power through the Word, and manifests his will through the Word. There are mysteries belonging to the divine nature and to the relation between the Son and the Father that we have to wait for eternity to solve. They are too deep for human solution, but this is clear: that God creates and speaks to man through the Word. As we clothe our thoughts in words, so God reveals his will by the Word, and when the Word is clothed in flesh, as the Teacher of men, we recognize it as Jesus Christ.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://wes.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Wesley's Notes</a></span>1:1 In the beginning - (Referring to Gen 1:1, and Prov 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning. The Word - So termed Psa 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in John 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being. And the Word was God - Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, (Jer 23:7; Hos 1:6; Psa 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://sco.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Scofield Reference Notes</a></span>SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)<br />
Book Introduction<br />
The Gospel According to St. John<br />
WRITER. The fourth Gospel was written by the Apostle John Jn 21:24. This has been questioned on critical grounds, but on the same grounds and with equal scholarship, the early date and Johanean authorship have been maintained.<br />
DATE. The date of John's Gospel falls between A.D. 85 and 90. Probably the latter.<br />
THEME. This is indicated both in the Prologue (1.1-14), and in the last verse of the Gospel proper (20.31), and is: The incarnation of the eternal Word, and Son of life; (2) that as many as believe on Him as "the Christ, the Son of God" (20.31) may have eternal life. The prominent words are, "believed" and "life."<br />
The book is in seven natural divisions:<br />
I. Prologue: The eternal Word incarnate in Jesus the Christ, 1.1-14.<br />
II. The witness of John the Baptist, 1.15-34.<br />
III. The public ministry of Christ, 1.35-12.50.<br />
IV. The private ministry of Christ to His own, 13.1-17.26.<br />
V. The sacrifice of Christ, 18.1-19.42.<br />
VI. The manifestation of Christ in resurrection, 20.1-31.<br />
VII. Epilogue: Christ the Master of life and service, 21.1-25.<br />
The events recorded in this book cover a period of 7 years.<br />
[1] Word<br />
Gr. "Logos" (arm. "Memra," used in the Targums, or Heb. paraphrases, for God). The Greek term means,<br />
(1) a thought or concept;<br />
(2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly felicitous because,<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://jfb.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Jamieson-Fausset-Brown Bible Commentary</a></span>THE GOSPEL ACCORDING TO JOHN Commentary by David Brown<br />
INTRODUCTION<br />
The author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mt 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mr 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mt 4:21, 22), and again on a memorable occasion (Lu 5:1-11), and finally chosen as one of the Twelve Apostles (Mt 10:2). He was the youngest of the Twelve-the "Benjamin," as Da Costa calls him-and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (Mr 3:17) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on [1753]Lu 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" (Joh 13:23; 20:2; 21:7, 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26, 27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.<br />
After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" (Re 1:9). Irenæus and Eusebius say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by Tertullian and Jerome, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [Eusebius, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.<br />
As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18-a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.<br />
As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.<br />
No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till Bretschneider, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of Van Oosterzee regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" (Ac 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?<br />
Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as Da Costa says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20, 21, 23-25; 4:1, 2; 7:37-39; 11:12, 13, 49-52; 21:18, 19, 22, 23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of Da Costa [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels-the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (Joh 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought-the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one-of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only-of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (Joh 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."<br />
Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.<br />
CHAPTER 1<br />
Joh 1:1-14. The Word Made Flesh.<br />
1. In the beginning-of all time and created existence, for this Word gave it being (Joh 1:3, 10); therefore, "before the world was" (Joh 17:5, 24); or, from all eternity.<br />
was the Word-He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on [1754]Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.<br />
was with God-having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; 1Jo 1:2), where "THE Father" is used in the same sense as "God" here.<br />
was God-in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God-in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://mhc.biblecommenter.com/john/1.htm" style="color: #0092f2; text-decoration: none;">Matthew Henry's Concise Commentary</a></span>1:1-5 The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.<br />
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</div>Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0tag:blogger.com,1999:blog-2286880326754763127.post-27426192297303110902012-06-05T08:09:00.000-07:002012-06-05T08:09:12.337-07:00John 15:5<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td class="btext" colspan="2" height="20" style="color: #001320; font-size: 14px; line-height: 21px; text-align: justify;"><span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://niv.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;"><br />New International Version</a> <a href="http://biblica.com/" style="color: #0092f2; text-decoration: none;">(©1984)</a></span><br />"I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nlt.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">New Living Translation</a> <a href="http://www.newlivingtranslation.com/" style="color: #0092f2; text-decoration: none;">(©2007)</a></span><br />"Yes, I am the vine; you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://esv.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">English Standard Version</a> <a href="http://www.crossway.org/" style="color: #0092f2; text-decoration: none;">(©2001)</a></span><br />I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://nasb.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">New American Standard Bible</a> <a href="http://www.lockman.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />"I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kingjbible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">King James Bible (Cambridge Ed.)</a></span><br />I am the vine, ye <i>are</i> the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://isv.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">International Standard Version</a> <a href="http://isv.org/" style="color: #0092f2; text-decoration: none;">(©2008)</a></span><br />I am the vine, you are the branches. The one who abides in me while I abide in him produces much fruit, because apart from me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://aramaic-plain-english.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Aramaic Bible in Plain English (©2010)</a></span><br />“I AM THE LIVING GOD, The Vine, and you are the branches; whoever abides with me and I in him, this one brings forth much fruit, because without me, you can do nothing.”<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://gwt.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">GOD'S WORD® Translation</a> <a href="http://www.godsword.org/" style="color: #0092f2; text-decoration: none;">(©1995)</a></span><br />"I am the vine. You are the branches. Those who live in me while I live in them will produce a lot of fruit. But you can't produce anything without me.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kj2000.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">King James 2000 Bible (©2003)</a></span><br />I am the vine, you are the branches: He that abides in me, and I in him, the same brings forth much fruit: for without me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://kjv.us/john/15.htm" style="color: #0092f2; text-decoration: none;">American King James Version</a></span><br />I am the vine, you are the branches: He that stays in me, and I in him, the same brings forth much fruit: for without me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://asvbible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">American Standard Version</a></span><br />I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://drb.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Douay-Rheims Bible</a></span><br />I am the vine; you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://darbybible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Darby Bible Translation</a></span><br />I am the vine, ye are the branches. He that abides in me and I in him, he bears much fruit; for without me ye can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://erv.scripturetext.com/john/15.htm" style="color: #0092f2; text-decoration: none;">English Revised Version</a></span><br />I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://websterbible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Webster's Bible Translation</a></span><br />I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://weymouthbible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Weymouth New Testament</a></span><br />I am the Vine, you are the branches. He who continues in me and in whom I continue bears abundant fruit, for apart from me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://worldebible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">World English Bible</a></span><br />I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.<br />
<span class="versiontext" style="color: black; font-size: 12px; font-weight: 700; line-height: 20px; vertical-align: top;"><a href="http://yltbible.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Young's Literal Translation</a></span><br />'I am the vine, ye the branches; he who is remaining in me, and I in him, this one doth bear much fruit, because apart from me ye are not able to do anything;</td></tr>
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://barnes.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Barnes' Notes on the Bible</a></span>I am the vine - <a href="http://bible.cc/john/15-1.htm" style="color: #0092f2; text-decoration: none;">John 15:1</a>.<br />
Without me ye can do nothing - The expression "without me" denotes the same as separate from me. As the branches, if separated from the parent stock, could produce no fruit, but would immediately wither and die, so Christians, if separate from Christ, could do nothing. The expression is one, therefore, strongly implying dependence. The Son of God was the original source of life, <a href="http://bible.cc/john/1-4.htm" style="color: #0092f2; text-decoration: none;">John 1:4</a>. He also, by his work as Mediator, gives life to the world <a href="http://niv.scripturetext.com/john/6-33.htm" style="color: #0092f2; text-decoration: none;">John 6:33</a>, and it is by the same grace and agency that it is continued in the Christian. We see hence:<br />
1. that to him is due all the praise for all the good works the Christian performs.<br />
2. that they will perform good works just in proportion as they feel their dependence on him and look to him. And,<br />
3. that the reason why others fail of being holy is because they are unwilling to look to him, and seek grace and strength from him who alone is able to give it.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://clarke.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Clarke's Commentary on the Bible</a></span>Without me ye can do nothing - Χωρις εμου ου δυνασθε ποιειν ουδεν - Separated from me, ye can do nothing at all. God can do without man, but man cannot do without God. Following the metaphor of our Lord, it would be just as possible to do any good without him, as for a branch to live, thrive, and bring forth fruit, while cut off from that tree from which it not only derives its juices, but its very existence also.<br />
Nearly similar to this saying of our Lord, is that of Creeshna (the incarnate God of the Hindoos) to his disciple Arjoon: "God is the gift of charity; God is the offering: God is the fire of the altar; by God the sacrifice is performed; and God is to be obtained by him who maketh God alone the object of his works." And again: "I am the sacrifice; I am the worship; I am the spices; I am the invocation; I am the fire; and I am the victim. I am the Father and Mother of this world, and the Preserver. I am the Holy One, worthy to be known; the mystic figure Om; (see on <a href="http://bible.cc/john/1-14.htm" style="color: #0092f2; text-decoration: none;">John 1:14</a>(note)) I am the journey of the good; the Comforter; the Creator; the Witness; the resting-place; the asylum, and the Friend. I am the place of all things; and the inexhaustible seed of nature; I am sunshine, and I am rain; I now draw in, and now let forth." See Bhagvat Geeta, pp. 54 and 80. Could such sentiments as these ever come from any other source than Divine revelation? There is a saying in Theophilus very similar to one of those above: Θεος ου χωρειται, αλλα αυτος εστι τοπος των ὁλων. - God is not comprehended, but he is the place of all things.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gill.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Gill's Exposition of the Entire Bible</a></span>I am the vine, ye are the branches,.... Christ here repeats what he said of himself, "the vine", for the sake of the application of "the branches" to his disciples: which expresses their sameness of nature with Christ; their strict and close union to him; and the communication of life and grace, holiness and fruitfulness, of support and strength, and of perseverance in grace and holiness to the end from him:<br />
he that abideth in me, and I in him; which is the case of all that are once in Christ, and he in them:<br />
the same bringeth forth much fruit; in the exercise of grace, and performance of good works; and continues to do so as long as he lives, not by virtue of his own free will, power, and strength, but by grace continually received from Christ:<br />
for without me ye can do nothing; nothing that is spiritually good; no, not anything at all, be it little or great, easy or difficult to be performed; cannot think a good thought, speak a good word, or do a good action; can neither begin one, nor, when it is begun, perfect it. Nothing is to be done "without Christ"; without his Spirit, grace, strength, and presence; or as "separate from" him. Were it possible for the branches that are truly in him, to be removed from him, they could bring forth no fruits of good works, any more than a branch separated from the vine can bring forth grapes; so that all the fruitfulness of a believer is to be ascribed to Christ, and his grace, and not to the free will and power of man.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://vws.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Vincent's Word Studies</a></span>Without me (χωρὶς ἐμοῦ)<br />
Properly, apart from me. So Rev. Compare <a href="http://bible.cc/john/1-3.htm" style="color: #0092f2; text-decoration: none;">John 1:3</a>; <a href="http://bible.cc/ephesians/2-12.htm" style="color: #0092f2; text-decoration: none;">Ephesians 2:12</a>.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://gsb.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Geneva Study Bible</a></span><span class="cverse2">I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.</span><br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://pnt.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">People's New Testament</a></span>15:5 <span class="pnt">I am the vine, ye <i>are</i> the branches.</span> He has already declared (Joh 15:1) that he is the True Vine, but he had not before declared that every disciple is a branch of the Vine. Observe that, not denominations, but church members, are the branches.<br />
<span class="pnt">The disciple, without Christ, can do nothing.</span> Paul declared, I can do all things through Christ who strengthens me (Php 4:13).<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://wes.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Wesley's Notes</a></span>15:5 I am the vine, ye are the branches - Our Lord in this whole passage speaks of no branches but such as are, or at least were once, united to him by living faith.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://kjt.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">King James Translators' Notes</a></span>without me: or, severed from me<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://jfb.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Jamieson-Fausset-Brown Bible Commentary</a></span>5. without me-apart, or vitally disconnected from Me.<br />
ye can do nothing-spiritually, acceptably.<br />
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<span class="titletext" style="color: black; font-size: 13px; font-weight: 700; line-height: 18px; vertical-align: top;"><a href="http://mhc.biblecommenter.com/john/15.htm" style="color: #0092f2; text-decoration: none;">Matthew Henry's Concise Commentary</a></span>15:1-8 Jesus Christ is the Vine, the true Vine. The union of the human and Divine natures, and the fulness of the Spirit that is in him, resemble the root of the vine made fruitful by the moisture from a rich soil. Believers are branches of this Vine. The root is unseen, and our life is hid with Christ; the root bears the tree, diffuses sap to it, and in Christ are all supports and supplies. The branches of the vine are many, yet, meeting in the root, are all but one vine; thus all true Christians, though in place and opinion distant from each other, meet in Christ. Believers, like the branches of the vine, are weak, and unable to stand but as they are borne up. The Father is the Husbandman. Never was any husbandman so wise, so watchful, about his vineyard, as God is about his church, which therefore must prosper. We must be fruitful. From a vine we look for grapes, and from a Christian we look for a Christian temper, disposition, and life. We must honour God, and do good; this is bearing fruit. The unfruitful are taken away. And even fruitful branches need pruning; for the best have notions, passions, and humours, that require to be taken away, which Christ has promised to forward the sanctification of believers, they will be thankful, for them. The word of Christ is spoken to all believers; and there is a cleansing virtue in that word, as it works grace, and works out corruption. And the more fruit we bring forth, the more we abound in what is good, the more our Lord is glorified. In order to fruitfulness, we must abide in Christ, must have union with him by faith. It is the great concern of all Christ's disciples, constantly to keep up dependence upon Christ, and communion with him. True Christians find by experience, that any interruption in the exercise of their faith, causes holy affections to decline, their corruptions to revive, and their comforts to droop. Those who abide not in Christ, though they may flourish for awhile in outward profession, yet come to nothing. The fire is the fittest place for withered branches; they are good for nothing else. Let us seek to live more simply on the fulness of Christ, and to grow more fruitful in every good word and work, so may our joy in Him and in his salvation be full.</td></tr>
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</div>Kevin Andrew Woolseyhttp://www.blogger.com/profile/01268449682429697653noreply@blogger.com0