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.this too is a Roman principle, peculiar at this time to theRomans, unknown, I believe, to the Greeks, unknown, to all appearance,to the Jews, as it certainly is not found in the legislation of Moses, normentioned anywhere as a usage among the children of the covenant.Wehave but a faint conception of the force with which such an illustrationwould speak to one familiar with the Roman practice; how it would serveto impress upon him the assurance that the adopted son of God becomes,in a peculiar and intimate sense, one with the heavenly Father ( Conversion of the Roman Empire ).We cry (kra>zomen).Of a loud cry or vociferation; expressing deepemotion.Abba (ÚAbba~).Compare Mark 14:36.A Syrian term, to which Paul addsthe Greek Father.The repetition is probably from a liturgical formulawhich may have originated among the Hellenistic Jews who retained theconsecrated word Abba.Some find here a hint of the union of Jew andGentile in God.4516.Beareth witness with our spirit (summarturei~ tw~ pneu>matihJmw~n).This rendering assumes the concurrent testimony of the humanspirit with that of the divine Spirit.Others, however, prefer to render toour spirit, urging that the human spirit can give no testimony until actedupon by the Spirit of God.Children (te>kna).See on John 1:12.17.Joint-heirs.Roman law made all children, including adopted ones,equal heritors.Jewish law gave a double portion to the eldest son.TheRoman law was naturally in Paul s mind, and suits the context, whereadoption is the basis of inheritance. If so be that (ei]per).The conditional particle with the indicative moodassumes the fact.If so be, as is really the case.Suffer with Him.Mere suffering does not fulfill the condition.It issuffering with Christ.Compare with Him all things, ver.32.18.I reckon (logi>zomai).See on 1 Peter 5:12.It implies reasoning. Ijudge after calculation made (Godet).Compare 3:28; 2 Corinthians 11:5;Philippians 3:13.19.Earnest expectation (ajpokaradoki>a).Only here and Philippians1:20.From ajpo>away ka>ra the head, dokei~n to watch.A watching withthe head erect or outstretched.Hence a waiting in suspense. Apo>from,implies abstraction, the attention turned from other objects.The classicalstudent will recall the watchman in the opening ofAeschylus Agamemnon, awaiting the beacon which is to announce thecapture of Troy.Creature (kti>sewv).The word may signify either the creative act (as1:20), or the thing created (Mark 10:6; 13:19; 16:15; Colossians 1:23;Hebrews 4:13).See on 1 Peter 2:13.Here in the latter sense.Theinterpretations vary: 1.The whole unredeemed creation, rational andirrational.2.All creation, except humanity.The point of difference is theinclusion or exclusion of humanity.The second explanation is preferable,the non-rational creation viewed collectively, animate and inanimate.Equivalent to all nature.Waiteth (ajpekde>cetai).Only in Paul and Hebrews 9:28.The wholepassage, with the expressions waiting, sighing, hoping, bondage, ispoetical and prophetic.Compare Psalm 19:2; Isaiah 11:6; 14:8; 55:12;65:17; Ezekiel 31:15; 37.; Habakkuk 2:11.20.Vanity (mataio>thti).Only here, Ephesians 4:17; 2 Peter 2:18.Compare the kindred verb became vain (Romans 1:21 note), and theadjective vain (1 Corinthians 3:20; 1 Peter 1:18).Vain is also used torender keno>v (1 Corinthians 15:14, 58; Ephesians 5:6; James 2:20).Keno>vsignifies empty; ma>taiov idle, resultless.Keno>v, used of persons, implies not merely the absence of good, but the presence of evil.So James 2:20.The Greek proverb runs. The empty think empty things. Ma>taiovexpresses aimlessness.All which has not God for the true end of its beingis ma>taiov.Pindar describes the vain man as one who hunts bootlessthings with fruitless hopes.Plato ( Laws, 735) of labor to no purpose.Ezekiel 13:6, prophesying vain things (ma>taia), things which God willnot bring to pass.Compare Titus 3:9.Here, therefore, the reference is to aperishable and decaying condition, separate from God, and pursuing falseends.By reason of Him who hath subjected (diadi o[ti), The best texts transfer thesewords from the preceding verse, and construe with was made subject,rendering o[ti that instead of because. The creation was subjected in thehope that, etc.In hope is literally on hope, as a foundation.The hope isthat of the subjected, not of the subjector.Nature possesses in the feelingof her unmerited suffering, a sort of presentiment of her futuredeliverance (Godet).Some adopt a very suggestive connection of in hopewith waiteth for the manifestation.Glorious liberty (ejleuqeri>an th~v do>xhv).Better, and more literally, asRev., liberty of the glory.Liberty is one of the elements of the gloriousstate and is dependent upon it.The glory is that in ver.18.The Greekstudent will note the accumulation of genitives, giving solemnity to thepassage.22.For.Introducing the proof of the hope, not of the bondage.Groaneth travaileth together (sustena>zei sunwdi>nei).Bothonly here in the New Testament [ Pobierz caÅ‚ość w formacie PDF ]
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.this too is a Roman principle, peculiar at this time to theRomans, unknown, I believe, to the Greeks, unknown, to all appearance,to the Jews, as it certainly is not found in the legislation of Moses, normentioned anywhere as a usage among the children of the covenant.Wehave but a faint conception of the force with which such an illustrationwould speak to one familiar with the Roman practice; how it would serveto impress upon him the assurance that the adopted son of God becomes,in a peculiar and intimate sense, one with the heavenly Father ( Conversion of the Roman Empire ).We cry (kra>zomen).Of a loud cry or vociferation; expressing deepemotion.Abba (ÚAbba~).Compare Mark 14:36.A Syrian term, to which Paul addsthe Greek Father.The repetition is probably from a liturgical formulawhich may have originated among the Hellenistic Jews who retained theconsecrated word Abba.Some find here a hint of the union of Jew andGentile in God.4516.Beareth witness with our spirit (summarturei~ tw~ pneu>matihJmw~n).This rendering assumes the concurrent testimony of the humanspirit with that of the divine Spirit.Others, however, prefer to render toour spirit, urging that the human spirit can give no testimony until actedupon by the Spirit of God.Children (te>kna).See on John 1:12.17.Joint-heirs.Roman law made all children, including adopted ones,equal heritors.Jewish law gave a double portion to the eldest son.TheRoman law was naturally in Paul s mind, and suits the context, whereadoption is the basis of inheritance. If so be that (ei]per).The conditional particle with the indicative moodassumes the fact.If so be, as is really the case.Suffer with Him.Mere suffering does not fulfill the condition.It issuffering with Christ.Compare with Him all things, ver.32.18.I reckon (logi>zomai).See on 1 Peter 5:12.It implies reasoning. Ijudge after calculation made (Godet).Compare 3:28; 2 Corinthians 11:5;Philippians 3:13.19.Earnest expectation (ajpokaradoki>a).Only here and Philippians1:20.From ajpo>away ka>ra the head, dokei~n to watch.A watching withthe head erect or outstretched.Hence a waiting in suspense. Apo>from,implies abstraction, the attention turned from other objects.The classicalstudent will recall the watchman in the opening ofAeschylus Agamemnon, awaiting the beacon which is to announce thecapture of Troy.Creature (kti>sewv).The word may signify either the creative act (as1:20), or the thing created (Mark 10:6; 13:19; 16:15; Colossians 1:23;Hebrews 4:13).See on 1 Peter 2:13.Here in the latter sense.Theinterpretations vary: 1.The whole unredeemed creation, rational andirrational.2.All creation, except humanity.The point of difference is theinclusion or exclusion of humanity.The second explanation is preferable,the non-rational creation viewed collectively, animate and inanimate.Equivalent to all nature.Waiteth (ajpekde>cetai).Only in Paul and Hebrews 9:28.The wholepassage, with the expressions waiting, sighing, hoping, bondage, ispoetical and prophetic.Compare Psalm 19:2; Isaiah 11:6; 14:8; 55:12;65:17; Ezekiel 31:15; 37.; Habakkuk 2:11.20.Vanity (mataio>thti).Only here, Ephesians 4:17; 2 Peter 2:18.Compare the kindred verb became vain (Romans 1:21 note), and theadjective vain (1 Corinthians 3:20; 1 Peter 1:18).Vain is also used torender keno>v (1 Corinthians 15:14, 58; Ephesians 5:6; James 2:20).Keno>vsignifies empty; ma>taiov idle, resultless.Keno>v, used of persons, implies not merely the absence of good, but the presence of evil.So James 2:20.The Greek proverb runs. The empty think empty things. Ma>taiovexpresses aimlessness.All which has not God for the true end of its beingis ma>taiov.Pindar describes the vain man as one who hunts bootlessthings with fruitless hopes.Plato ( Laws, 735) of labor to no purpose.Ezekiel 13:6, prophesying vain things (ma>taia), things which God willnot bring to pass.Compare Titus 3:9.Here, therefore, the reference is to aperishable and decaying condition, separate from God, and pursuing falseends.By reason of Him who hath subjected (diadi o[ti), The best texts transfer thesewords from the preceding verse, and construe with was made subject,rendering o[ti that instead of because. The creation was subjected in thehope that, etc.In hope is literally on hope, as a foundation.The hope isthat of the subjected, not of the subjector.Nature possesses in the feelingof her unmerited suffering, a sort of presentiment of her futuredeliverance (Godet).Some adopt a very suggestive connection of in hopewith waiteth for the manifestation.Glorious liberty (ejleuqeri>an th~v do>xhv).Better, and more literally, asRev., liberty of the glory.Liberty is one of the elements of the gloriousstate and is dependent upon it.The glory is that in ver.18.The Greekstudent will note the accumulation of genitives, giving solemnity to thepassage.22.For.Introducing the proof of the hope, not of the bondage.Groaneth travaileth together (sustena>zei sunwdi>nei).Bothonly here in the New Testament [ Pobierz caÅ‚ość w formacie PDF ]