NOTE that, as to its primitive force, the genitive is anything in its nature, origin, or character, of. [The word is of Julius Cזsar, they say, and is derived from genus.']
The dative is immediate connection or proximity to.
The accusative, objective, towards. These senses are modified by the preposition, or, rather, the preposition borrows the sense of the case, and adds its own peculiar meaning to give a special form to the thought, as παρα, μετα, εκ: παρα with a genitive, from,' but it is genus still; περι around or about you is more remote from the radical sense, but still the circumstances draw their character from the relationship to the governed word; what they are is περι ὑμων, etc. With the accusative, it is the object whom they do or will refer to, περι εμε. Eκ is only source and characteristic source, hence has only the genitive. Mετα is like περι, the thing is characterized by its association, μεθ’ ἡμων. They are thought of as associated with "us.' This characterizes them: μετα ταυτα, they are separated, and they are a distinct object by themselves when ταυτα are complete, hence they come after. Προς and παρα have genitive, dative, and accusative.
Ava: Besides the idea of respectively, each, we have only ανα μεσον, Matt. 13:2525But while men slept, his enemy came and sowed tares among the wheat, and went his way. (Matthew 13:25), Mark 7:3131And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. (Mark 7:31), 1 Cor. 6:55I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? (1 Corinthians 6:5), Rev. 7:1717For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. (Revelation 7:17), among, between, in the midst of. 1 Cor. 14: 27 shows Connection of prepositional and adverbial use, ανα μερος [each] for [his] part, in, his 'turn, by course; so, by fifties, or fifty each, man by man, each man. Aνα has the accusative from its objective force, up to, reaching up to, in all cases, even when it means each respectively. The translation of it may be various. Aνα μεσον is not εν μεσω, which may be a point unconnected with the rest. Aνα connects the thing which is ava with that ava (up to) which it is, so as to have to say to all. He fills up that to which ava applies. It is not Μittelpunft but mitten unter. Not in the middle but in the midst.
Anti, in the place of, and so for, sometimes, because; the force being, I apprehend, you get this as a recompence,' αντι, answering to.' So Luke 1:20;12: 3; 19: 4420And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. (Luke 1:20); 2 Thess. 2:1010And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. (2 Thessalonians 2:10), and Eph. 5:3131For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. (Ephesians 5:31), it passes, by use, into the more general sense of because.' The rest are ' correspondence,' or 'instead of,' James 4:1515For that ye ought to say, If the Lord will, we shall live, and do this, or that. (James 4:15), the last, John 1:1616And of his fulness have all we received, and grace for grace. (John 1:16), ' grace upon grace,' one grace taking the place of another in succession, a beautiful idea.
Aπο: Genitive: point of departure: Hence, by reason of, occasioned by, (Matt. 13:44;14. 26, Luke 22:4545And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, (Luke 22:45)) Acts 11:1919Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. (Acts 11:19), Heb 5:77Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7), Matt. 18:77Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! (Matthew 18:7). On the part of, not simply by but of, away from, Luke 9:22;17: 2522Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. (Luke 9:22); but here, after αποδοκιμαζω. So Acts 2:2222Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: (Acts 2:22), where απο is in the verb, not in 2 Cor. 7:1313Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. (2 Corinthians 7:13). It is not for 'ὑπο. The cases are after απο in the verb or after αναπεπαυται which supposes toil, and ceasing to have it; not the present effect of an agent (ὑπο) under whose power and influence the matter happens, or the person is. In a good state, Titus might have been received and cheered ὑπο; though scarcely this last, but not αναπεπαυται when they had been going wrong before. His refreshment now proceeded from them: peace from ' is simple, delivered from,' also; so with παρελθη, Mark 14:3535And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. (Mark 14:35). The point of departure is clear in αφ ἑαυτου, αφ ἑαυτων, etc. Luke 12:5757Yea, and why even of yourselves judge ye not what is right? (Luke 12:57), John 5:19;1019Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. (John 5:19).18; 16:13. It is used of material of clothes or food. A mass is supposed, and the part is taken from' it; as we say, made from wool.' So, choice from, Matt. 7:1616Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? (Matthew 7:16): απο, point of departure of the judgment: it is a conclusion drawn from, not by means of, instrument ally; in the same verse materially from:' Luke 14:1818And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. (Luke 14:18), απο μιας is idiomatic; said to be, one point of view left out as understood;' if so, it is simple. Their minds started from one point to the common conclusion.
Eκ. Genitive, out of, a place, set of people, or what any one is sunk in, or the like. Hence a moral source: goes deeper than απο;απο is a motive; this a principle. English uses it so, too. He did it out of fear,' 'from fear.' Both are English. There is a shade of difference in the sense, fear in the latter case is a motive, the point of departure of the mind. Eκ supposes one more in the state referred to. I can say, are απο του ὑδατος; one leaves the water to be on land;Εκ του ὑδατος, out of the water in which one was. What answers to απο is ' at,' to; εκ is ' in.' Hence εκ is more abstract εκ πιστεως, on that principle. Απο ευλαβειας, that was the actual governing and producing motive. Eκ is sometimes merely a shade of meaning different from απο, but there is the difference noticed. Hence εκ has the force of the character of anything εκ του κοσμου, εκ του διαβολου, εκ του πατρος. And this tone of thought is found even where place is in question and the article is used. " New Jerusalem descended εκ του ουρανου απο του θεου." It came out of, no doubt, but it stamps its character in revealing its source. Aπο is the point of departure. It came from God Himself. It was heavenly, but it came from God, was not merely divine. Speaking of time, it differs little practically from απο, though the ideal difference remains, απο πολλων ετων since many years, εκ χρονων ἱκανων a long while, beginning from many years ago, and taking its rise in a period which still lasted. The first is a date, the last a characterized period; so εκ νηοτητος. But characterizing, as marking origin out of which anything is, is the common use, where not materially used. "The baptism of John, was it εξ ουρανου; hence, Matt. 1:2020But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. (Matthew 1:20), " is of the Holy Ghost;" John 1:1313Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:13), " born of God." Hence characteristic of the state or thing which causes the action of the verb, one 'lives by faith.' It is not δια, the means of living, but the character of the life. " A tree is known εκ του καρπου," Matt. 12:3333Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. (Matthew 12:33) and Luke 6:4444For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. (Luke 6:44). In Matt. 7:16,2016Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? (Matthew 7:16)
20Wherefore by their fruits ye shall know them. (Matthew 7:20), it is απο. The former is characteristic in the thing, the latter a conclusion in knowledge from.' "Οἱ εκ περιτομης:" "ὁ εξ ουρανου:" "ὁ εκ της γης:" "εκ του κοσμου λαλειν:" "οἱ εξ εριδειας." In a multitude of shapes it is used for characterizing, as the source of anything does, only that its use to express character goes far, as in εκ μερους; partly, in part, εξ ισοτητος. It becomes thus adverbial. Thus he agreed with the laborers εκ δηναριου, we say, at a penny, Matt. 20:22And when he had agreed with the laborers for a penny a day, he sent them into his vineyard. (Matthew 20:2). Eκ is commonly used where we have the genitive, where it is one or more from among a set of objects whether left or not:
Eν. Governs the dative. It means properly 'in:' then, with plurals, 'amongst.' Where it is connected with words of motion, it indicates the result in which that motion places and leaves them, ανεληφθη εν δοξη.
It is used to mean what accompanies and characterizes, where we should say, with' `in the power of,' εν ραβδω
with a rod.' It is not the origin of the character as a source, but characterizes the power by which we act, see
Col. 1:88Who also declared unto us your love in the Spirit. (Colossians 1:8), εν πνευματι
.
A strong case of this instrumental character is in Luke 14:3131Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? (Luke 14:31); if εν δεκα χιλιασσι.... ‘with ten thousand.' So Heb. 9:2525Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; (Hebrews 9:25), εν αἱματι αλλοτριω: Matt. 6:77But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. (Matthew 6:7), εν πολυλογια. Hence it is not the effective instrument of activity, that is δια, but what characterizes: πολυλογια is not looked at as the means, but as the character of the prayer which will be heard. Hence the state or occasion, 1 Cor. 15:5252In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:52), εν σαλπιγγι εσχατη; at or during, within, when referring to time, John 2:19,2019Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? (John 2:19‑20), εν τρισιν ἡμεραις. So (here more literally used) Matt. 11:25;12: 125At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. (Matthew 11:25), εν εκεινῳ τῳ καιρῳ, John 5:1616And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. (John 5:16), εν σοαββατῳ. It has thus the force of the means by which,' εν τουτῳ γνωσονται, John 13:3535By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:35). We have a peculiar case in εν ὑμιν κρινεται ὁ κοσμος, 1 Cor. 6:22Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? (1 Corinthians 6:2)— ' If the judgment of the world shall be characterized by your doing it, surely,' etc.: ifεω ὑμιν—if such be the case with the judgment of the world.' It is not simply as instruments; but if such a judgment be found to be in the hands of the saints, and so characterized as to be by us f if that be the case with that judgment. So in Heb. 10:1010By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10), εω ᾡ θεληματι. Christ comes to do God's will. That is what sanctifies us, that will (i.e., Gοd's) which Christ was to do is what sanctifies us. One must in English say by,' but the emphasis is on which.' But it is not the δια of an instrument, but the εν or character of what does it. So he came, Luke 2:2727And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, (Luke 2:27), εν τῳ πνεματι into the temple.' It is not the instrument, but what characterized His coming, only the τῳ personifies the Spirit, i.e., gives personality to the thought, `the Spirit,' as one acting not merely εν πνευματι—i.e., the state of the person. He casts out devils, Matt. 12:2424But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. (Matthew 12:24), εν τῳ αρχοντι τ. δ. It was what characterized His power (personally again) or miracle. Acts 20:1919Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: (Acts 20:19), εν ταις επιβουλαις, that was the state of things in which he found himself, and which caused his tears. It was not δια, simply, instrumentally, but what characterized the situation.
Heb. 11:22For by it the elders obtained a good report. (Hebrews 11:2), εω ταυτῃ, Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16), εν αυτῳ εκτισθη, in same verse, and compare verse 20, and Heb. 1:1,21God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:1‑2), compare εν ὑμιν, 1 Cor. 6:22Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? (1 Corinthians 6:2); Matt. 12:24,27,2824But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. (Matthew 12:24)
27And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:27‑28); and see use of εν and δια in Rom. 5:99Much more then, being now justified by his blood, we shall be saved from wrath through him. (Romans 5:9) (comp. 10).
Is not δια an historical word when the fact that took place is looked at as taking place at a given time? Whereas εν is the abiding character and being of Him or it, by which the work is wrought, εω ῳ εκτισθη, δι’αυτου εκτισται, Col. 1:11Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, (Colossians 1:1)6,17. So Rom. 5:9,109Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:9‑10), justified εν τ. α., reconciled δια τ. θ. Then when any one is looked at as a distinct agent or means it is δια, Rom. 5: 9, δἱ αυτου; so Col. 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20), δἰ αυτου, because Christ is looked at as such, as a distinct person, as a man, though εν αυτῳ is applied to the fullness of the Godhead. Heb. 1:1,21God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:1‑2), God spoke εν υἱῳ. There they are not separated; but δἰ οὑ εποιησε, a particular historical act, and God is looked at as distinct, see verse 3 in John 1, δἰ αυτου εγενετο. There He is looked at as a distinct person, verse 2, προς τον θεον, and it is an historical fact. Col 1: 16, εν αυτῳ εκτισθη, its literal ordinary cause and abiding characteristic, δἰ αυτου in verse 20, historical (see the cases further on). Δια is the instrument of a fact, εν an abiding cause or state (δια may be used as a state through which we pass, but it is then, also, only temporary), what characterizes a state which produces a consequence. Thus 2 Cor. 6:55In stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; (2 Corinthians 6:5), εν πληγαις would be in that state of things he proved himself a minister: δια πληγων would have been the means of proving himself so. Hence 2 Cor. 6:77By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, (2 Corinthians 6:7),δἰ ὁπλων, because that was the proof. It might be thought that verse 8 δια δυσφημιας και ευφημιας was in going through it, but I doubt it.
In 2 Cor. 6 we have a string of examples, of different shades of meaning, still showing that in which he approved himself a minister of. God; that in which the characterizing power came out in which he was shown to be suitably such. It was not merely that in those states his conduct proved it, nor simply by these things as a means, all concurred in giving evidence. This case is the more remarkable because he changes it after a while to δια. This is only a change of style occasioned by ὁπλων, which were clearly instruments, and not merely characteristic as to the state he was in; and δια goes on rightly because there is contrast,' the most opposite things were the means of showing it. The 'yet' inserted in English (ver. 8) is wrong. So "the unbelieving husband is sanctified by (εν) the wife"-not by means of (δια). Then it would be more real; but, just as a Jew was profaned in the Gentile wife- was so characterized in respect of the wife, as, qua husband of the Gentile woman -the marriage gave him this character,-so the converse held good in Christianity, the other stood, as wife, sanctified by the husband; or, vice versa. This characteristic force is plain in many cases, εν αληθεια, εν δολω, εν κρυπτω, εν προσωπω, λογος εν εξουσια -where it does not mean being really in Christ, it is the same with Christ,' or the Lord.' 'Receive her in the Lord,' 'only in the Lord.' That is the sense of the Lord, and what He is in the soul, and what the person is as respects His will and claims, is to characterize the reception, the marrying, etc. So of' children,' "obey your parents in the Lord." "Ye are not in flesh but in spirit." That characterizes your state, if the Spirit of God dwells in you. So Christ was declared to be Son of God 'in power,' εν δθναμει; that characterized the state of sonship of which the proof was 'given. On the whole, when it is not used in a material or local sense, εν characterizes (not in its source that is εκ, but) what accompanies it; very commonly in English it must be rendered ' with' or 'by.' So in English, 'He did it out of hatred' to me. That was its source, cause. 'He did it in hatred' or 'with hatred.' This characterizes the act when he was doing it. 'He did it in self-will.' It is the description of the state or condition in which he who acts is.
Δια: Genitive and accusative. Its sense is through. With a genitive, simply so, physically and morally, or figuratively: with the accusative, more remotely so. It is then a motive or reason for a thing of which the thing is not independent, but not the effective instrument by which an effect is wrought-i.e., that is not the sense of δια with an accusative. There are some important passages connected with this distinction: as to time, the literal 'through,' δια τριων ἡμερων, in the course of (Matt. 26:6161And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. (Matthew 26:61)); δι'ὁλης της νθκτης, δια πυρος, 1 Cor. 3:1515If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:15). So I doubt not, δι' ὑδατος, 1 Pet. 3:20. Hence, 'for in a state of,' δι' ακροβυστιας, and
analogously δια της τεκνογονιας, 1 Tim. 2:1515Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (1 Timothy 2:15); the article denotes the childbirth she was to undergo. Rom. 4:1010How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. (Romans 4:10), we have εν ακροβυστια, the state, as noticed in εν; that characterized his state. In ver. 11, we have εν τη α. and δι'α. δια I apprehend to be more vague and general. That condition specifically and contrastedly characterized Abraham. He was εν ακροβυστια. For Gentile believers it was merely de facto they were in that state. So of τεκνογονιας, so of νυκτος. It is a time, state, or period, not a characteristic. For the rest the application of through' to time, place, and circumstance is very simple. It then comes to mean the instrument or means by which, or through which a thing 'through' through ' being still the radical thought. It is an intermediate instrument; "all things were made by him" (John 1:33All things were made by him; and without him was not any thing made that was made. (John 1:3)). " By whom also he made the worlds" (Heb. 1:22Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2)). It is not that the same being may not be the author; but that his action in that case, where δια is used, is looked at as the intermediate instrument of His will, or, it may be, an actually intermediate agency if Divine-" without him was not anything made." This 1 Cor. 8:66But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:6), εἱς θεος ὁ πατηρ εξ οὑ -εἱς κυριος δι'οὑ. Christ is the divine Creator, but He is in this case viewed as an agent of a divine will. So Heb. 1:22Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2). The use of δια does not hinder the source of action and the primary agent to be the same person. We read in the chapter, δι'ἑαυτου καθαρισμον ποιησαμενος. So in Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16), we see He was the end and object, τα παντα εις αυτον εκτισται, which is said, as to us at least, distinctively of God the Father, 1 Cor. 8:66But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:6); δι'αυτου being applied to Christ. And in Colossians we have εν αυτω εκτισθη (comp. εν) and δι'αυτου. Creation was characterized by his action, as the world's judgment by burs (εν ὑμιν): but there He was the one by whom all things were created. So, "spoken by the prophets," here they were intermediate to the Holy Ghost (δια), it was not αφ'αυτων, but δι'αυτων, Luke 1:7070As he spake by the mouth of his holy prophets, which have been since the world began: (Luke 1:70), more fully and absolutely.
The accusative is still through, but a cause or motive, and so more remotely 'through'; not the means or instrument. "They had delivered him through envy," that was the moving cause; their hearts and minds did it; but the medium, intermediate passion, through which they acted, was envy. Matt. 13:5858And he did not many mighty works there because of their unbelief. (Matthew 13:58), "because of their unbelief," still 'through,' but it was not indeed a motive, but a cause, what occasioned it, because. Here we may notice John 6:5757As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. (John 6:57), κἀγω ζω δια τον πατερα κ.ὁ.τ.μ. ζησεται δι'εμε: "'because' of the Father, he that eats Me even he shall live 'because' of Me:" again not as motive, but cause or reason why (14:19, ὁτι εγω ζω και ὑμεις ζησεσθε). There was such connection between Him and the Father, that because the Father lived, He lived. The Lord only states the fact, we know they were one. What the Lord states is that it was not an independent life, but that, as inasmuch as the Father lived, he lived. The two things could not be separated, and He, speaking as on earth, takes the dependent side, yet the connection was such that if His Father did, He did. So, he that eats Him will live, by reason of His living. There was an indissoluble connection. Yet our life is dependent on His, but therefore cannot fail. So Rev. 11, 'through, ' 'by reason of.' The use of δια with an accusative for a motive is common: thus, John 7:1313Howbeit no man spake openly of him for fear of the Jews. (John 7:13), Matt. 12:2727And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. (Matthew 12:27), so with το and an infinitive, Luke 2:44And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) (Luke 2:4): both genitive and accusative, Rom. 5:1212Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (Romans 5:12): so, διατι, δια.
There is another point to be mentioned in connection with the intermediate character of δια. When the instrument is the proper cause or instrument, the immediate instrument, the noun, is in the dative (the δι'ἑαυτου of Heb. 1:33Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3) only confirms it). The genitive with δια is viewed as another agent from the one who uses it-as a distinct agent. Thus, Rom. 5:15,1715But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. (Romans 5:15)
17For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Romans 5:17), τω του ἑνος παραπτωματι; then 16, δι'ἑνος ἁμαρτησαντος, το δωρημα, by the offense of one, it was the act of the offender himself which brought ruin on all that belonged to him; it was not merely through it as a distinct means, but that act of the one brought the evil in on the many; but God's free gift was by the means of a person brought before us distinctly. So 17, τω του ἑνος παραπτωματι ὁ θανατος εωασιλευσε δια του ἑνος; here the one Adam is viewed as a distinct person from death personified, but "by the offense of one" was his act; so at the end of 17, δια του ἑνος Ιησου Χριστου. In 18, we have it as a distinct act, δι' ἑνος παραπτωματος, εις παντας, in and by itself as a means, "and so by one righteousness." Compare the use of 'εν' in this same passage. The dative is a mere means identified with the agent, the δια makes a distinct object to the mind.
In Heb. 13:2020Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, (Hebrews 13:20), 'the God of peace brought Christ from the dead, εν αἱματι,' in that way and character; but in Heb. 9. He entered in once, δια του ιδιου αἱματος' (ver. 12). This refers to ου χωρις αἱματος of ver. 7. I do not think it means that that was the means of His entering in simply. As to Himself, His person, we all know it was not so, He says, "the Son of man who is in heaven," and could, as to the external fact, have had twelve legions of angels. This is not the question. But even as to us it is not simply that it was needed, but that was the way and state in which He entered in: not He, got in by that means even as to us, but He went in in that way. The glorious work, according to the importance. and character of the place, would not otherwise have been, suitably done, but He did so enter in δια, for it is the force of δια I inquire into here. Χωρις αἱματος, there could have been no fitting association, however small, between Israel and the most holy place, and He entered in thus offering it (προσφερει). Christ as our High Priest, and representing us, could not enter thus without blood, or, as regards us, God would not have been glorified, so He entered, δια His own, showing, indeed, His own worth and perfectness not only to be there Himself, but to obtain the entrance of others and (before that) guilty ones; and as Priest He enters in with this, to present in its power and efficacy for others. It was the witness that He had put away their sins, so that they could come to God, and God was fully glorified. The holiness of the place required this blood-shedding, seeing sin had come in, but according to a holy redemption, in which the innocent never would have been. So He entered in δια His own blood. Man could have had that place in no other way. And He had taken up man's cause. (Christ's personal place is more in the cloud of incense, which is not in question here.) This is a little obscure, but right. It was His act, not His necessity; He entered in with that in its power, and not (as I have said) got in by it.
Εις is in general simple. The direction towards; reaching, if not hindered. I am going to Rome.' It is well known that where it is used with verbs of rest it implies arrival there by motion. "Thou wilt, not leave my soul εις ἁδου," where it had gone on leaving the body. What is said (Acts 8:2323For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. (Acts 8:23)) of Simon, that he was; (see 2 Thess. 2:44Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. (2 Thessalonians 2:4), where it depends on the active force of καθισαι, sets himself down there). εις χολην πικαριας is different in sense from εν. Εν would have been a mere state; here there was will, and the bent of his own mind; 'given up to' would not express it. That implies another, possibly final possession by it. But his mind was gone that way; 'your heart is gone into the gall of bitterness and bond of iniquity:' οντα is its state, but its then state was to have given itself to that. Mark 8:1919When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. (Mark 8:19) is plain enough, it is the direction of the act; he broke it to them, giving it to them, the act was towards them. So, ἁμαρτανς εις, Matt. 18:1515Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. (Matthew 18:15), against thee, as to thee, that was the direction his sin took. So Luke 12:1010And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. (Luke 12:10), speak a word against, as to. It is used also for time, ver. 19, "laid up for many years." As we say against winter, as provisions, or for. So for an object, aim, or purpose, Matt. 26:88But when his disciples saw it, they had indignation, saying, To what purpose is this waste? (Matthew 26:8), εις τι ἡ απωλεια (Mark 14:4;15. 34), " to what purpose is this waste." (Where it is a contact of violence επι is used; nation shall rise επι nation.) This use of as to as an object is common. " She has wrought a good work εις εμε," and in several forms, as the baptism of repentance εις αφεσιν ἁμαρτιων. Mark 1:4,384John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. (Mark 1:4)
38And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. (Mark 1:38), εις τουτο εξεληλυθα. In connection with the object to which the mind or faith is directed, we have πιστευω εις. So Ελπιζω εις, 2 Cor. 1:1010Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; (2 Corinthians 1:10); as in John 6:47; 7:38; 12:4447Verily, verily, I say unto you, He that believeth on me hath everlasting life. (John 6:47)
38He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (John 7:38)
44Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. (John 12:44), and frequently. When it is the believing simply what a man says, it is the dative, as x. 37 and 38, and elsewhere. 1 John 5:1313These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. (1 John 5:13), πιστευω εις το ονομα; and to the same purport, βαπτιζω εις το ονομα, εις Μωσην, εις το βαπτισμα Ιωαννου, εις Χριστον. It is that at which they arrived, to which they were attached by the baptism as they went to Christ. Here morally, as to Rome materially. See 1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13), Matt. 28.19, with Jesus. It is επι τω ονοματι in Acts 2:3838Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38), εις το in Acts 19:11And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, (Acts 19:1); so 1 Cor. 1:1313Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Corinthians 1:13), etc. A singular use of this is in Matt. 10:4141He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. (Matthew 10:41), in the name of a prophet, εις ονομα. Εν ονοματι would, it seems to me, be in another's name (επι, Matt. 18:55And whoso shall receive one such little child in my name receiveth me. (Matthew 18:5), Mark 9:3737Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. (Mark 9:37), as the condition of reception), as John 5:4343I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:43), where the end of the verse has the same force, pleading, presenting himself, his name, as warrant for reception, as Jesus did the Father's; whereas here εις ονομα is not the warrant for receiving, but that to which they were received, i.e., according to the honor due to a prophet he was received into that place. Εν ονοματι is bearing it as a character and warrant of reception, εις the place and title in (into) which he is received. Where we have εις το γενεσθαι (Rom. 4:1818Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. (Romans 4:18)), it is no purpose in the person, nor so that it so resulted, but the bearing of the act, "he believed in hope to the becoming." So εις το ειναι δικαιον,3:26: so 1:20, Acts 3:1919Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19); 1 Cor. 8:1010For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; (1 Corinthians 8:10); 2 Cor. 7:33I speak not this to condemn you: for I have said before, that ye are in our hearts to die and live with you. (2 Corinthians 7:3); Eph. 1:1818The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18); see 1 Thess. 4:99But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. (1 Thessalonians 4:9). This idea of an effect or the bearing of any act takes some times a very peculiar form. "The Ninevites repented εις το κηρυγμα." They met the preaching by repentance, Matt. 12:4141The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. (Matthew 12:41). So 14:31, εις τι εδιστασας, "to what [end] or to what [purpose]." In the first passage it takes the form of a cause, but having an effect characteristic of the cause. In the second, cause is supposed, wherefore, for the question why supposes a cause, here the want of one. What was the good of it? But it never loses its etymological sense. The idea of towards' requires little notice: in the sense of for, in favor of, διακονιας εις ἁγιους, 2 Cor. 4, and 9:1: so λογιας, 1 Cor. 16:11Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. (1 Corinthians 16:1). The use of it in 15:54, is striking; "death is swallowed up εις νικος," not in,' as if it was lost in a sea which subsisted, but absorbed into' a victorious power and gone. The end and object is apparent in Phil. 1:55For your fellowship in the gospel from the first day until now; (Philippians 1:5), "your fellowship, εις το ευαγγελιον," so 2:22, εδουλευσεν εις το ευαγγελιον; 4:15,17, εις λογον, 'to put to the account,' I apprehend. Col. 3:1010And have put on the new man, which is renewed in knowledge after the image of him that created him: (Colossians 3:10), ανακαινομενον εις απιγνωσιν (comp. 1:10, αυξανομενοι τη ε). So ver. 12, ἱκανωσεν ἡμας εις την μεριδα, where the force of εις is the same. It is the goal reached, or to be reached, by ανακαινουμενοι and ἱκανωσεν. I remark on Gal. 3:1717And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Galatians 3:17). It is to Christ, not in. The covenant was confirmed to Him, the seed (according to Gen. 22), and then we have an example of εις το, as the bearing, ουκ ακυροι, ις το καταργησαι την επαγγελιαν, to the making of no effect. In 2 Cor. 10:1616To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand. (2 Corinthians 10:16), besides εις το, we have εις τα ἑτοιμα; so in ver. 13, 15, εις τα αμετρα, and 16, εις τα ὑπερεκεινα. (See Gal. 6:44But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. (Galatians 6:4)), 2 Cor. 2:99For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. (2 Corinthians 2:9), "obedient εις παντα"; Phil. 2:1616Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. (Philippians 2:16), εις ἡμεραν. All these, and other like cases which present the same difficulty, I apprehend flow all from the idea of reaching to the object looked forward to, so as to be up to or fail in this. See a peculiar case, Luke 13:99And if it bear fruit, well: and if not, then after that thou shalt cut it down. (Luke 13:9). As to time this is common. So I suppose "the law a schoolmaster εις Χριστον," reaching unto Him as its object (compare Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)), εις τα αμετρα, εις τα ὑπερεκεινα, and εις τα ἑτοιμα, with some irony; 2 Cor. 11:33But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. (2 Corinthians 11:3), εις τον Χριστον. But it has the general sense of as to, concerning, as the object of thought, thus 1 Thess. 5:1818In every thing give thanks: for this is the will of God in Christ Jesus concerning you. (1 Thessalonians 5:18), Eph. 5:3232This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32); but in both with "you," with 6° Christ," with "the church," as the object in view. See Gal. 5:1010I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. (Galatians 5:10). So above, 2 Cor. 2:99For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. (2 Corinthians 2:9), Luke 16:8, 18And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. (Luke 16:8)
1And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. (Luke 16:1) Thess. and Eph. are the strongest, for the mere sense of concerning 'as to,' but they have the force of application to, as applying to. Τενεσθαι εις is simple in structure, to become anything, what is produced. Δογιζεσθαι 'esteemed such,' is pretty nearly as plain. See the difference of ελλογειται and ελογισθη, the former putting so much to account, Rom. 5:1313(For until the law sin was in the world: but sin is not imputed when there is no law. (Romans 5:13), Phil. 18; only, I believe, in these two places. λογιξομαι, 'to esteem, or account as such.'
Επι, with genitive, dative, and accusative. The two first, upon; the last, to, towards, to direct oneself; επι anything, as usual with the accusative, motion, not rest. I state here generally that the genitive is the fact, the dative is more characteristic or permanent connection. With the genitive it signifies on, or before (as before magistrates, etc.); επι Τιτου, 2 Cor. 7:1414For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. (2 Corinthians 7:14). aupres de. Most cases where the sense is not physical still have the sense of on. Miracles on the sick, επ'εσχατου των ἡμερων, the last of the days. It is always 'at,' or 'approximation,' but as added, or upon.
It is used for time, hence Matt. 1:1111And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: (Matthew 1:11), επι της μετοικεσιας; so Luke 3:22Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. (Luke 3:2), Acts 11:2828And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. (Acts 11:28). I doubt as to Mark 2:2626How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? (Mark 2:26), and 12:26, whether it do not mean the section of Jewish Scripture. The general sense is adjunctive apposition, without fixed relationship, with the general thought of super-induced. This connects it with the sense of before. Hence we have over anything, in the Genitive, or upon, as, ὁ ων επι παντων Θεος, Rom. 9:55Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:5). But here peculiarities have to be noticed, and shades of thought in the writer. Eph. 4:66One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:6), we have again Θεος ὁ επι παντων: so with βασιλευει επι. Matt. 2:2222But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: (Matthew 2:22), καθιστημι. Acts 6:33Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. (Acts 6:3), οὑς καταστησομεν επι, της χρειας ταυτης: Acts 8:22And devout men carried Stephen to his burial, and made great lamentation over him. (Acts 8:2)7; 12:20. We may add Rev. 9:11, 11:6. In Matt. 24:4545Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? (Matthew 24:45), the genitive (καταστησω), but in ver. 47 the dative. So in Luke 12:4242And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? (Luke 12:42), the genitive, and ver. 44 the dative. Matt. 25:21,2321His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. (Matthew 25:21)
23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. (Matthew 25:23), genitive with καταστησω (επι πολλων). The general sense of επι is at, and so upon, before, at, over, against. All these are forms of juxtaposition. But the dative gives more closeness of connection, as in a relative place of charge, when used in the literal sense. As to over, the fact is expressed in the genitive, it is mere place; so of before; 'over many things,' 'over his household,' the fact of being, living, or placed above, suffices. With the dative it is not the fact, but the relation conferred. One was over the θεραπεια, in a place of course, but in a superior one. So over many things. That is in the genitive. So where God is spoken of, it is the genitive. Of course He is above-or over all things. But "set him over all his goods " is a distinct, relative, permanent place, definitively given. There it is the dative. Locality is genitive, 'before magistrates,' 'on a hill '; but επι with the dative characterizes a state, and in such cases without an article, and denotes the state or character not merely the locality, επι πινακι, Matt. 14:88And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. (Matthew 14:8). Acts 9:3333And there he found a certain man named Eneas, which had kept his bed eight years, and was sick of the palsy. (Acts 9:33), κατακειμενον επι κραββατω (comp. Mark 2:44And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. (Mark 2:4)), that was his state. In Mark 6:5555And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. (Mark 6:55), we have carrying about the sick, επι τοις κραββατοισ, the dative; it was their state, but the article chews the beds the sick were lying habitually on; in 7:30, we have βεβλημενην επι της κλινης; it was the fact. Sitting on horseback,' Rev. 6:2,3,52And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. 3And when he had opened the second seal, I heard the second beast say, Come and see. (Revelation 6:2‑3)
5And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. (Revelation 6:5), is the dative. It was a fixed characteristic relationship; given as such. 4:2 on the throne, genitive, it was a fact, a locality. Often sitting has the accusative as if the act of him who sits, sets himself on. One must not press the grammar as to language in Revelation, but so it is in 4:4. The constant use of the dative is to present the condition, occasion, cause, circumstance, which gives its occasion to the existence of what it refers to. This in a multitude of shapes, but always that, by reason, or occasion of which the act takes place, sometimes a formal condition, sometimes a mere occasion. The cases are very frequent. Matt. 4:44But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. (Matthew 4:4), "man lives επι παντι ρηματι." It is the condition or occasion of his living: 7:28, "they were astonished επι τη διδαχη." It was the occasion, what led to their astonishment; as we say, at.' This is often found. I add a considerable list; -Matt. 19:99And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. (Matthew 19:9), by reason of; 22:33; Mark 1:22; 3:522And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. (Mark 1:22)
5And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. (Mark 3:5), " He was grieved επι τη πωρωσεις' 9: 37, επι τω ονοματι μου: his name was the occasion and motive for receiving: so, v. 39, and chap. 10:22, Luke 1:14; 5:5, 9:48, 13:1714And thou shalt have joy and gladness; and many shall rejoice at his birth. (Luke 1:14). Acts 3:12,1612And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? (Acts 3:12)
16And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. (Acts 3:16), the second case worthy of remark, επι τη πιστει (see Phil. 3:99And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Philippians 3:9)), or faith, we might say, iv. 21, v. 35, is also a special case, "take heed," επι τοις ανθρωποις τουτοισ, it was the occasion or object which was the occasion, what the) were was a motive. It is a more unusual case, Acts 8:22And devout men carried Stephen to his burial, and made great lamentation over him. (Acts 8:2). I suppose, by his occasion," by reason of him.' So we should say in English over him. It is almost literal. It is not ὑπερ αυτω. 14:3 (see Heb. 1; Acts 5:3535And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. (Acts 5:35), 2 Cor. 9:1414And by their prayer for you, which long after you for the exceeding grace of God in you. (2 Corinthians 9:14)), as to the last the Lord being the occasion and motive, the moving object. As to is the nearly resulting sense, but weak. Acts 15:31; 20:38; 26:631Which when they had read, they rejoiced for the consolation. (Acts 15:31)
38Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship. (Acts 20:38)
6And now I stand and am judged for the hope of the promise made of God unto our fathers: (Acts 26:6), Rom. 5:2; 10:192By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2)
19But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. (Romans 10:19), 1 Cor. 1:4; 9:104I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; (1 Corinthians 1:4)
10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (1 Corinthians 9:10), moved sustained by hope. 13:6, 14:16, 2 Cor. 1:4; 3:144Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. (2 Corinthians 1:4)
14But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. (2 Corinthians 3:14) the occasion, but the force of occasioning is small: still it is at, on that occasion. 12: 4, 7, 13, the first is again 'occasion' ('as to') without motive; second, its common use; third, the same again, επι Τιτου v. 14 in aupres de, analogous to before a magistrate. The sense very general, 'my boasting in the case of Titus, my Titus boasting. 9:13, 15, simple cases: as to 14, it is more doubtful; but I believe it to be 'in your case;' see 1 Thess. 3:77Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: (1 Thessalonians 3:7). I doubt its being upon. Eph. 2:1010For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephesians 2:10), with that in view, under that condition -I do not mean as a condition to be fulfilled, -but he so created us, that being the state and character which entered into the ( conditions of the creation in God's mind (see 1 Thess. 4:77For God hath not called us unto uncleanness, but unto holiness. (1 Thessalonians 4:7)). Phil. 1:3, 5; 3:93I thank my God upon every remembrance of you, (Philippians 1:3)
5For your fellowship in the gospel from the first day until now; (Philippians 1:5)
9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Philippians 3:9); again επι τη πιστει, moyenant Acts 3:16;116And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. (Acts 3:16) Thess. 3: 7, 9, 4:7. These are as to, by occasion of,' by reason of,' what comes in as at occasion or ground, Titus 1:22In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2), επ'ελπιδι; this calls for attention. It is in view of having that as his object. As the good works or holiness, so this hope was it God's mind (now revealed), one of the conditions o existence of this gospel scheme. Philem. 1:77For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. (Philemon 7), Heb. 7:1111If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? (Hebrews 7:11), under that condition and order of things. The law being the condition of their existence with God their raison. d'ךtre. So Heb. 9:10, 15,17,2610Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10)
15And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. (Hebrews 9:15)
17For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. (Hebrews 9:17)
26For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26), (8 seems to me a case we have had, amounting in sense to in respect of, taking these into view, as to these this is the sum: the summing up to be attached to them; see Acts 5:3535And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. (Acts 5:35), 2 Cor. 9:1414And by their prayer for you, which long after you for the exceeding grace of God in you. (2 Corinthians 9:14), Acts 14:33Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. (Acts 14:3)), Heb. 10:2828He that despised Moses' law died without mercy under two or three witnesses: (Hebrews 10:28). This connects with another branch of the same general meaning, but the two or three were the condition of conviction, James 5:11Go to now, ye rich men, weep and howl for your miseries that shall come upon you. (James 5:1), Rev. 18:99And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, (Revelation 18:9), this is, as to her, on her occasion; so verse 11. I have dwelt on this, because the general idea of the condition of existence of that which is expressed in the verb is, where it is not physical, the main use of επι with the dative. The accusative, as ever, puts the object farther off, and supposes or states movement towards it. Some cases may appear singular, and, as with as, verbs of rest are so put, if movement has led to it: and the difference depends on what is in the writer's mind. Some cases remain; duration of time, ' till,' has επι with an accusative; it looks forward to it as a point for time to move on to. As Acts 17:2;19: 8, 10, 20: 9, 112And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, (Acts 17:2), Rom. 7:11Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? (Romans 7:1), Gal. 4:11Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; (Galatians 4:1), Acts 18:2020When they desired him to tarry longer time with them, he consented not; (Acts 18:20), and doubtless others. When it is a given point attained we have the genitive, as Heb. 1:11God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, (Hebrews 1:1); 2 Peter 3:33Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, (2 Peter 3:3) (comp. Luke 3:22Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. (Luke 3:2), Acts 11:2828And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. (Acts 11:28)). As to falling and sitting, genitive and accusative will be found, I apprehend, as the writer looks at the act of falling (accusative), or to the result and to the ground (there genitive). One would be, fell to,' the other on '; compare Matt. 26:77There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. (Matthew 26:7), the act, with accusative: 12, the result when on the body (genitive); Luke 22:4444And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. (Luke 22:44), accusative. In Acts 10:1111And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: (Acts 10:11), we have both: the sheet was καταβαινον επ'αυτον, and καθιεμενον επι της γης there it was actually on it. Rev. 4:2,42And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. (Revelation 4:2)
4And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. (Revelation 4:4), you have both with καθημενον. Luke 22:3030That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (Luke 22:30), it is genitive (so as to eating at table). Rev. 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4), accusative: sat ' is more active here. Acts 12:2121And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. (Acts 12:21), genitive: ' being set down επι του βηματος.' Matt. 23:22Saying, The scribes and the Pharisees sit in Moses' seat: (Matthew 23:2), genitive: "sit on Moses' seat." 25:31, genitive, ' on the throne of his glory.' In Matt. 24:33And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? (Matthew 24:3), we have the genitive; Luke 21:3535For as a snare shall it come on all them that dwell on the face of the whole earth. (Luke 21:35), accusative. Then with καθημαι, Acts 8:2828Was returning, and sitting in his chariot read Esaias the prophet. (Acts 8:28), genitive, John 12:1515Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. (John 12:15), accusative. Perhaps we might say 'seated on' for genitive, sitting on' for accusative. The genitive is the fact of locality, the accusative more the activity of the person. (In Rev. 6:2,4,52And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. (Revelation 6:2)
4And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. (Revelation 6:4‑5), αυτω should be αυτον, accusative). Matt. 9:99And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. (Matthew 9:9), accusative. In chap. 28: 2, αυτου επανω being locality always, has always the genitive. The only apparent exception is 1 Cor. 15:66After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. (1 Corinthians 15:6); but that is attractively governed by ωφθη. There are a few other cases to notice: John 8:77So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. (John 8:7), επ'αυτη; 59, επ'αυτον. The latter, simple and physical, "cast stones at him:" 7, "let him first cast the stone in respect of her, with her in view, as to her." In Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18), "on this rock," dative. 1 Cor. 3:1212Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; (1 Corinthians 3:12), "build on this foundation," επι (accusative). The former, I apprehend, fixed relationship, as we have-seen. It is the object to which his activity tends in the actual fact of building. The rock is there; he builds on it. In the second he actively adds materials to the foundation. Heb. 10:21; 3:6, 12, 1321And having an high priest over the house of God; (Hebrews 10:21)
6But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6)
12Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. (Hebrews 3:12‑13), and 8:8, are all accusative, which may be noted. 'Over the house,' etc., is always the accusative. There are other passages, as Acts 7:1010And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. (Acts 7:10), Luke 1:3333And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (Luke 1:33). It is not locality, not proper relationship as connected with it, but set over.' In the case of superiority necessarily and permanently abiding over various things or persons, it is genitive, as we have seen (Matt. 24:4545Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? (Matthew 24:45), Luke 12:4242And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? (Luke 12:42)), and when set over in formed determinate relationship, dative (Matt. 24:4747Verily I say unto you, That he shall make him ruler over all his goods. (Matthew 24:47), Luke 12:4444Of a truth I say unto you, that he will make him ruler over all that he hath. (Luke 12:44)). Here with setting over a house or people,' accusative. He is at the head of the house; I could not say at the head of all his goods, but over them. You could not have the immediate relationship with a house, and it falls into the government of what has set him there. (I doubt the word own' in Heb. 3:66But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (Hebrews 3:6); it does not affect this question). There remains: πιστευω επι, ελπιξω επι, etc. Thus, we have 1 Tim. 4:1010For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. (1 Timothy 4:10), ηλπικαμεν επι Θεω; v. 5, επι Θεον; 1 Peter 3:55For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: (1 Peter 3:5), ελπιξουσαι επι τον Θεον; 1 John 3:33And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:3), ελπιδα εχειν επ'αυτω; Heb. 2:1313And again, I will put my trust in him. And again, Behold I and the children which God hath given me. (Hebrews 2:13), εσομαι πεποιθως επ'αυτω; Rom. 15:1212And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. (Romans 15:12), επ' αυτω ελπιουσι. In these counting, reckoning, leaning on Him, as in English. 1 Tim. 6:1717Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; (1 Timothy 6:17), dative, riches. The difference is the same, the accusative looks out at the object of trust (often εις), the dative rests in Him on whom we lean. The difference of idea with the same fact is seen in. Matt. 26:7,127There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. (Matthew 26:7)
12For in that she hath poured this ointment on my body, she did it for my burial. (Matthew 26:12), the act and the result, when it was on his body, the first accusative, the second genitive. The general idea of adding with a dative is frequent, επι πασι, επι τουτοις "Besides these I have gained ten, or five, talents more," Matt. 25:20, 2220And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. (Matthew 25:20)
22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. (Matthew 25:22). "Besides all this, shut up John in prison," Luke 3:2020Added yet this above all, that he shut up John in prison. (Luke 3:20), and in many ordinary cases, as Eph. 6:1616Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. (Ephesians 6:16). What is Rom. 4:1818Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. (Romans 4:18)? The condition or state of his mind in believing, as in 1 Cor. 9:1010Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (1 Corinthians 9:10), and Rom. 8:2020For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, (Romans 8:20). (The first, Rom. 4:1818Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. (Romans 4:18), only doubtful because of πιςτευω) we say on trust,' or credit,' in the same way (not on hope). It characterizes the state or condition.
Κατα, save in a few isolated cases, does not present any difficulty in its application. It means literally down with a genitive; and with the accusative, down along, primarily; but it seems to me to have more the sense of going through the governed object; even in the genitive it is not down to an object, but down along,' as a hill. Its secondary meaning in the genitive, and more frequent in N. T. is against. In the accusative it has more distinctly the sense of along, through, amongst, throughout, when literally used. Its secondary meaning is the object governed by it measuring the action which is connected with it by κατα, according to the sense of the word governed by it, as καθ'ἡμεραν, day by day, or every day: κατ'οικον. It is much oftener used in the accusative than in the genitive, and in most cases can be translated according to. It has always the same sense, though it cannot be rendered the same in English, but the action of the sentence is measured or estimated by the word governed by κατα, whatever comes under that category; thus καθ'ὁδον, κατα πασαν αιτιαν, so far as for every cause. Here the every cause measures the action: κατ'επαγγελιαν ξωης, this measured the Apostleship and so gave it its character. He was an Apostle by the will of God in a service morally measured and characterized by that: περιπατειν κατα αγαπην, ξην κατα την αἱρεσιν; according to love, and the principle of that sect were the measure and character of his walk and life. It is always the same fundamentally, as κατα τας πλατειας, his walk was measured and characterized by the streets of the city, or ὁγην την χωραν, 'all the region.'
Hence it has the sense implicitly of through or thorough, and this is the origin of its use in composition, κρινω, κατακρινω, καταχρωμενος, where the sense is not abusing,' but using' it as ours.
A few questions arise. What is 1 Cor. 15:1515Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. (1 Corinthians 15:15), "borne witness κατα Θεου"? We find also swearing by God, Matt. 26:63, and Heb. 6:13,16. But I believe the sense to be reaching to and embracing all through' its object. When the swearing is merely the fact of bringing a person in, it is εν, not κατα, as in all N. T. examples,- I believe, but Matt. 26 and Heb. 6, where the solemnity of the case gives κατα, and against has the same radical force. The connection of the two is seen in 1 Cor. 15:1515Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. (1 Corinthians 15:15), we have testified of God, κατα του Θεου. It reached to and embraced even God, so as to comprise Him in the matter; we have said that He raised Him. Hence we can have καθ'ὁλης της περιχωρου, and ὁλην την πολιν; the general idea being the same,' reaching to and embracing,' going through,' only the genitive being more of local rest, throughout,' and the accusative connected with motion, or objective, his walk reached to the whole city and took it in; the καθ'ὁλης is more complete and absolute, more pervading than καθ'ὁλην; but this, though seemingly a nice difference, is distinct enough when the mind expresses it. "A fame went throughout the whole region," gives the idea of pervading; " he went through all Galilee," the country he traversed as a general fact, going to different parts of the whole country. Yet these things form the power and beauty of style. I could hardly say "he went καθ'ὁλης της πολεως." It fills the place too much, unless he went to every house in it, and then there is too much the object of activity. But 'reaching to,' embracing,' and so measured by it materially or morally, is always the leading idea, taking in that and measured by it in the sentence in which it is used, against, according to, down, are the general English translation. Hence we have καθ'ὁμας with the sense of apud; see Rom. 16:55Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. (Romans 16:5), 1 Cor. 16:1919The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. (1 Corinthians 16:19), Col. 4:1515Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. (Colossians 4:15), church in his house. In English, your' being the sense, "a poet of yours." Acts 17:2828For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. (Acts 17:28), "your faith," Acts 17:2828For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. (Acts 17:28), Col. 4:77All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: (Colossians 4:7), Eph. 6:2121But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: (Ephesians 6:21), Phil. 1:1212But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; (Philippians 1:12), Eph. 1:1515Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, (Ephesians 1:15), faith found with you' It is still carrying the mind on to them and taking them in; what precedes is found there, it singles him out as belonging to them, the measure of his character was that it was theirs. See 1 Peter 4:1414If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. (1 Peter 4:14); here measure.' We say in English, as far as they are concerned,' Rom. 11:21,2421For if God spared not the natural branches, take heed lest he also spare not thee. (Romans 11:21)
24For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? (Romans 11:24), κατα φυσιν κλαδοι natural branches, or according to nature,' it was their measure, estimate, and character; other branches were not that, but παρα φυσιν. Hence καθ'ὁδον, Acts 8:3636And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? (Acts 8:36), journeying characterized the place of the vision, it was not κατ'οικον, but καθ'ὁδον.
Μετα is simple enough; it is juxtaposition;
o-vv is connection. Hence,
μετα with the genitive is
among, with; but in the accusative, still juxtaposition, but what is
μετα is removed on, and at the end of what it is placed in juxtaposition to. Practically it is always
with, when the noun is in the genitive, and often when in the accusative. I know but one sentence where the sense is doubtful,
Luke 1:7272To perform the mercy promised to our fathers, and to remember his holy covenant; (Luke 1:72). The English can hardly be borne out. The fathers are looked at as those with whom mercy was in exercise, but in the blessing confirmed in their children, according to the promise made to them.
Παρα is always by, by the side of, and, in genitive and dative, as far as I am aware, near a person.' In the genitive 'from with a person,' in the dative, with or near him. In the accusative having the force of movement withal it refers also to places, but still with the force of beside: hut hence may mean beyond, outside of, out of the way, along, besides, but always with the same radical force: πιπτειν παρα την ὁδον, 'by the way side,' περιπατειν παρα την θαλασσαν, ἁμαρτωλοι παρα παντας beyond all, ἡμερα παρ'ημερας, beyond, i.e., as better, παρα φυσιν, 'unnatural," not according to nature,' something beside and beyond it, παρ'ελπιδα, beyond hope: παρα τον κτισαντα, more than, besides, and beyond. 1 Cor. 12:1515If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? (1 Corinthians 12:15), is the only difficult passage I am aware of; I do not think it can be on account of ' παρα has also thus the force of comparison, excellent; παρα because it is beyond the thing compared with. Παρα τουτο is I apprehend assuming this to be so, if I set this by the side of the other, supposing it is not a foot, is it therefore not of the body?
Περι is simply about, the accusative, giving as usual more the idea of activity as to the object, even where the sense is substantially the same, of οἱ καθημενοι περι αντον: περι εμε Phil. 2:2323Him therefore I hope to send presently, so soon as I shall see how it will go with me. (Philippians 2:23): αἱ περιθυμιαι περι τα λοιπα.
Mark 4:1919And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. (Mark 4:19). The only thing to remark is Acts 25 where it may be a question whether it is to be connected with σταθεντεσ, which is hardly the case, and so used physically (compare 7), or with επεφερον, concerning him. It runs into the sense of in reference to. It answers to about in English pretty exactly. There is the well known peculiarity of οἱ περι τινα being used for the person himself as Acts 13:1313Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. (Acts 13:13), 'including;' προς τς περι (M. scat M.), John 11:1919And many of the Jews came to Martha and Mary, to comfort them concerning their brother. (John 11:19), where it is the persons themselves, hence Tas. If Acts 25:1818Against whom when the accusers stood up, they brought none accusation of such things as I supposed: (Acts 25:18) be not so there is no example of περι governing the genitive in the N. T. in a material sense. With the noun in the accusative it is frequent. The different shade of meaning may be noticed in Phil. 2:19,20,2319But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20For I have no man likeminded, who will naturally care for your state. (Philippians 2:19‑20)
23Him therefore I hope to send presently, so soon as I shall see how it will go with me. (Philippians 2:23), περι ὑμων. In 20, it was the actual circumstances that surrounded them, the state they were in. In 23, it was what related to him, what was going to happen to him, what referred to him, not what he was then in. But these are mere shades of thought, yet sensible ones, and give beauty and tone to speech. As regards things and places to which the things which are περι refer, we have seen that in N. T., if it be not the one exception, the word after περι is always in the accusative.
Προ, genitive only; before, as to time, place, and hence in front of, as in English. It calls for no particular remark.
Προς, gen., dat., ace. Its common us is the accusative with, as ever, the thought of motion towards a remote object, or rather an object not in connection already with that which acts by the preposition. There are but six exceptions (two, new readings) in the N. T. to the objective case, in die Richtung hin. Five have the dative, where it is at, connection, proximity. Thus Luke 19:3737And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; (Luke 19:37), εγγιξοντος προς την καταβασιν would be " drawing near the descent," but τη καταβασει, "as he drew near (i.e., Jerusalem) at the descent," etc. The only case that requires any notice is the one instance of the genitive, Acts 27:3434Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you. (Acts 27:34), in which the genitive force is remote at first sight, but it was towards the side of connected with, their safety that their eating took place. With the genitive it seems to me there is an ellipse; προς τινος, by some one, that is, by, at his side. The text is the same; it was on the side of; associated with their safety. It was προς, in the direction of the accomplishment of their safety. Hence 'for' is quite right in sense. Προς always directs the thought to; hence the accusative is its natural case, but it may show me something directing me towards another as its cause or source, and then it is genitive. If directing my thoughts to it, as at, it is dative; if as towards, the accusative προς το ὁρον, 'towards the mountain;' προς τω ὁρει still so, but at it, an der, an die. We have προς ἑαυτους, προς αλληλους διελογισεσθε, because it was in addressing, speaking to, each other. So Acts 28:2525And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, (Acts 28:25), a more striking case. The objectivity is less sensible in some cases, but still is there, as in περι. " Are not his sisters all προς ἡμας," Mark 6:33Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. (Mark 6:3); so 9:19, προς ὑμας (so John 1:22The same was in the beginning with God. (John 1:2), Mark 2:2;4: 12And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. (Mark 2:2), 1 Cor. 16:6,7,106And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. (1 Corinthians 16:6‑7)
10Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. (1 Corinthians 16:10), 2 Cor. 12: 21) 'with you,' not μετα associated, but 'apud,' not cum.' So προς καιρον πιστευουσι up to a certain time,' a more unusual case is Luke 12: 47, προς το θελημα, not κατα taking it as the rule or measure, but up to it, reaching it, acting with a view to it, as an object to be attained, had it as his object. It was not failure in measure merely, but in purpose, and taking it as his measure, the object of his mind and will; and this sense (practically' according to') goes far in its use. 2 Cor. 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10), " received according to what he has done," προς ἁ. Gal. 2:1414But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? (Galatians 2:14), προς την αληθειαν, according to the truth, keeping it in view as an object; Eph. 3:44Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (Ephesians 3:4), 2 Cor. 3:44And such trust have we through Christ to God-ward: (2 Corinthians 3:4): so, "we have peace towards God," Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1), looking at Him as the object. Acts 24:1616And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. (Acts 24:16), conscience, and Rom. 15:1717I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. (Romans 15:17), a more peculiar case, but the same. Hence it may be comparative, as the object to which we refer, Rom. 8:1818For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8:18). Hence Matt. 19:88He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. (Matthew 19:8), "Moses in view of the hardness of your heart." So προς τους αγγελους, Heb. 1:7,87And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. (Hebrews 1:7‑8), as to, speaking with them in view in his mind. As to time we have προς, towards, προς ἑσπεραν, Luke 24:2929But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. (Luke 24:29), 1 Cor. 7:55Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. (1 Corinthians 7:5), προς καιρον 'up to a certain time,' for a season.' It is used as to swearing to any one. Mark 9:1010And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. (Mark 9:10), some ' kept it to themselves.' Mark 13:2222For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. (Mark 13:22), note, in order to seduce' the object; in Matt. we find ὡστε πλανησαι.
It practically has the sense of against with certain verbs. They murmured against the disciples,' Luke 5:3030But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? (Luke 5:30), they were the objects of their murmur; Luke 20:1919And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them. (Luke 20:19), with them in view. 'At' would do in English. Acts 19:38; 23:30; 24:19; 25:1438Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. (Acts 19:38)
30And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell. (Acts 23:30)
19Who ought to have been here before thee, and object, if they had ought against me. (Acts 24:19)
14And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: (Acts 25:14), 1 Cor. 6:11Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? (1 Corinthians 6:1), so Eph. 6:1212For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12), but still as the object in view; thus in Col. 3: 19, towards would do as well as against, or better. Another use of it still with the sense of having the other as an objective view is found 2 Cor. 6:14,1514Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? (2 Corinthians 6:14‑15), fellowship of light with darkness, concord of Christ with Belial. If I bring one to the other there is no concord or fellowship, nothing in common. In Eph. 4:1212For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: (Ephesians 4:12), the object is the perfecting of the saints, a result to be attained as a second consequence was ministry and the body. It is to be noted that the individual saint comes first in Ephesians, though the epistle be full of the church. Eph. 5:3131For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. (Ephesians 5:31) is somewhat peculiar joined to, not with. He was to "leave father and mother and be joined to her."
The object is distinctly seen in 1 Tim. 4:7,87But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. (1 Timothy 4:7‑8), 2 Tim. 3:16,1716All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17That the man of God may be perfect, throughly furnished unto all good works. (2 Timothy 3:16‑17), 2 Peter 1:33According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: (2 Peter 1:3). In Heb. 1.13, it may be, doubtful if to or as to be best, on account of its common use after speaking, see vers. 7, 8. See 1 John 5:16,1716If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. 17All unrighteousness is sin: and there is a sin not unto death. (1 John 5:16‑17): we see that object does not mean always mental intention, but προς in fact, and here James 4:55Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:5) comes in.
Συν needs no comment. It is with governing a dative. It is different from "hem in that it is not only accompanying as to being together or near so as to mean after, as we have seen, with the accusative; but association, Connection. There is no passage requiring observation. It naturally governs the dative, which is the case of close connection or relationship, as the accusative is of object in view. I add, it is together in something common to both, not mere proximity as μετα.
'Υπερ requires more attention:
over is its natural meaning; only
over, not
on-that
would be
επι. Then with the accusative, which always gives an object or motion, over in place,'
i.e., beyond; ὑπερ in the genitive in the moral sense, in which alone it is used in the N. T., has the sense of
for, in favor of, and as for also has in English,
in the place of, in that place in which another would have been, if the one who is there for him had not, or at any rate, taking that place when lie cannot. Thus, to pray for, or in favor of,' it takes hence the sense of
for in general in favoring or having any good
(i.e., what is favorable) as an object,
2 Cor. 1:1111Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. (2 Corinthians 1:11), "by prayer
ὑπερ ἡμων:" 2 Cor. 1:66And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. (2 Corinthians 1:6), "for your consolation '
ὑπερ του ονοματος αυτου: Rom. 8:31,3231What shall we then say to these things? If God be for us, who can be against us? 32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8:31‑32),
Θεος ὑπερ ἡμων:
Rom. 1:55By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: (Romans 1:5), ὑπερ του ονοματος ςυτου:
John 17:1919And for their sakes I sanctify myself, that they also might be sanctified through the truth. (John 17:19), "
ὑπερ αυτων, I sanctify myself." Hence it runs into the sense of
on our account, as 2 Cor. 5:1212For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. (2 Corinthians 5:12), " to glory on our behalf;" so vii. 4, and even into
in respect of, but still in the sense of favorable feeling:
2 Cor. 7:4,7,144Great is my boldness of speech toward you, great is my glorying of you: I am filled with comfort, I am exceeding joyful in all our tribulation. (2 Corinthians 7:4)
7And not by his coming only, but by the consolation wherewith he was comforted in you, when he told us your earnest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. (2 Corinthians 7:7)
14For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. (2 Corinthians 7:14).
All this is sufficiently plain. It is the same in English with for.' The remaining point is that as it descends to what is, in respect of,' so it rises to the sense of ' instead of,' in the place of so, in English, I could not do it, but he has done it for me.' It is in my favor,' but means withal, in my stead.' Its being in my favor does not drop out of the sense, but there is the added idea of its being done in my stead. Thus in 2 Cor. 5:2020Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5:20), ὑπερ Χριστου πρεσβευομεν, with the context which precedes.
In 1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18), "'Christ suffered περι ἁμαρτιων," so 1 John 2:22And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2); but 4:1, ὑπερ ἡμων, and in 1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18), itself ὑπερ αδικων. So 2:21 and often. Nor is it merely on our account, through us, that is &a, 1 Peter 1:2020Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, (1 Peter 1:20). He has been manifested δι'ἡμας; so Christ was περι ἁμαρτιας "a sacrifice for sin," the technical word therefore for the sin offering, Heb. 10:6,86In burnt offerings and sacrifices for sin thou hast had no pleasure. (Hebrews 10:6)
8Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; (Hebrews 10:8), and Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3). But in Heb. 5:11For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: (Hebrews 5:1), and 7:27, we have ὑπερ ἁμαρτιων, also in the former case in the same sentence with ὑπερ ανθρωπων. This is the extreme case noticed of descending to the sense in respect of.' Still it is in the sense of an object which the favor of the actor or efficacy of the instrument would obtain for us. Nor is περι ἁμαρτιας or περι ἁμαρτιων and ὑπερ ἁμαρτιων the same thing: περι may be to God, according to the exigency of His righteousness and glory, ὑπερ ἁμαρτιων is always, I apprehend, in view of some one in whose favor, to whose advantage, it is done. The cases are 1 Cor. 15:33For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (1 Corinthians 15:3), Gal. 1:44Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4), our in both cases. Heb. 5:1,3; 7:27, 9:71For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: (Hebrews 5:1)
3And by reason hereof he ought, as for the people, so also for himself, to offer for sins. (Hebrews 5:3), where the connection of the two, persons and errors, is most complete; 10:12, the most abstract of all and like περι, but I do not apprehend ὑπερ ἁμαρτιας, is to be found in the N. T. nor would be put. In general it is the object of interest, favor, or action, not merely a subject, but an object, and in the heart of' the agent, or purpose of the instrument, and hence different from περι or δια.
'Υπο, under, genitive and accusative. The meaning, where not physical, as
ὑπο της γης (in
Rev. 5:3,133And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. (Revelation 5:3)
13And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. (Revelation 5:13), it is
ὑποκατω), is under the influence or effect of,' under the power of,' and so the effect of a cause. The accusative, as usual, introducing motion towards an object, at least of thought; thus
1 Cor. 10:99Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. (1 Corinthians 10:9),
ὑπο των οφεων απολεσθαι; Acts 15:44And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. (Acts 15:4),
αποδεχεσθαι ὑπο της εκκλησιας;
John 14:2121He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. (John 14:21),
αγαπασθαι ὑπο του πατρος. The reception, the love (flowed from Him), was the effect of an influence corning out from Him;
πασχειν ὑπο, which gives its essential force, for it is used with the passive, as we say, suffer under' a thing or person;
Mark 5:2525And a certain woman, which had an issue of blood twelve years, (Mark 5:25),
1 Thess. 2:1414For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: (1 Thessalonians 2:14).
2 Cor. 11:2424Of the Jews five times received I forty stripes save one. (2 Corinthians 11:24), the sense is this with
ελαβον. So
Heb. 12:33For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. (Hebrews 12:3), with
ὑπομεινω). 2 Peter 1:1717For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. (2 Peter 1:17) is more peculiar; it is the principal thing under the effect or influence of which the other happened, though not absolutely a cause or instrument, which
directly is not, the force of
ὑπο, though it amounts to it in common parlance, as 'spoken
ὑπο των προφητων,' the person
ὑπο whom being the agent or vessel, which is its very common use; but it is the effect of their action on, or it is under their hand or mind in it, in its being done. There is a receptive passive condition in the person or thing which is
ὑπο. Whereas with
δια,the person or thing which acts
δια is viewed actively: a man is baptized
ὑπο John, tempted
ὑπο Satan, loved
ὑπο του Πατρος, surnamed
ὑπο the apostles, and hence it is so constantly used with the passive. The most peculiar use in this respect is
Rev. 6:88And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. (Revelation 6:8),
εν till you come to the beasts; these being distinct agents, it is
ὑπο as to them under which men suffer. It may be said of its use
in the N. T. that when the sense is passive, when another thing is acted on by what is governed by
ὑπο, the word governed is in the genitive: where the sense is active, that is, when the word governed by
ὑπο-is that under which something is placed or set-; and even with the verb substantive, when the sense is being placed there, or no verb of the sense be such, the governed noun is in the accusative. A man set under authority, who is under authority, not acted on by it, but so placed under heaven, that is, when the subject of the sentence is referred to it objectively, then it is the accusative, and it signifies
under. When it is acted on by the word governed by
ὑπο the genitive is used, and it signifies
by, of, or
with, in the same sense as 'loved of the Father,' delivered to me of my Father,' 'vexed with the conversation'. The accusative is the relative position towards the governed word (the universal force of the accusative); the genitive a subjected or receptive condition to or from the action of the governed word. The subject of the sentence is the object of the governed word's action. I am set under authority;' authority would be accusative, it is my relationship to it. So
Matt. 8:99For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. (Matthew 8:9), I am oppressed by authority;' authority would be in the genitive, because I am subjected to its action. Generally, therefore, with the genitive the sentence is passive in form, always in sense. If the governed word be that towards which the subject is in relationship the form is immaterial. As, ye are under the law," under sin.' It is accusative. It may be expressed thus-when the subject which is
ὑπο is referred to that
ὑπο which it is objectively, this latter is in the accusative; when the former is passively under the effect of this latter, this is in the genitive. One is
ὑπο τον νομον την καταραν. It is his position towards the law, the curse destroyed.
ὑπο των οφεων, the destruction is the effect of this latter.
Χωρις. Genitive, without, apart from, wholly unconnected with,' as not in relationship, so as that, as to the subject, it is the same as if it did not exist. But there is no case requiring any particular notice. Compare ανευ.