Author
Marcus Leman
User since 2009
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Arc.
Jeremiah 31:31-34
Passage Commentary : This two part psalm of ascent has long been a prayer of mine.
Psalms 126:1-6
Passage Commentary : Perhaps I've overdone it, perhaps I've read into the text, but there seems to b...
Mark 4:13-20
Passage Commentary:: (soon to follow) Arc Commentary:: One of the clearest and most important relati...
Ephesians 1:3-14
Passage Commentary :: The concessive at the beginning of this passage has tremendous weight for inte...
Deuteronomy 17:14-20
Passage Commentary :: The two Ac/Pur clauses make clear the main point of this passage.
Ephesians 1:15-23
Passage Commentary :: A little context might help us here.
Exodus 20:20
Passage Commentary :: The logic of this passage relates in two main ways.
Ephesians 2:1-10
Passage Commentary :: This whole unit, perhaps even ch.
Ephesians 4:1-16
Passage Commentary :: Paul is entering into a prayer of intercession to wrap up the massive theology he's presented in ch.
Ephesians 3:14-21
Passage Commentary :: This is a powerful passage about God's reconciling work rooted in the peace-ma...
Ephesians 2:11-22
Passage Commentary :: Paul's desire in this passage seems to be two-fold.
Ephesians 3:1-13
A
Ephesians 4:25-5:2
Passage Commentary :: The main point of this passage is that believers are not to conduct themselves...
Ephesians 4:17-24
A
Ephesians 5:22-33
Arc Commentary :: There are two main units in this passage: vv.
Ephesians 6:1-9
Arc Commentary :: The major contour of this passage are two command/explanations grounded in a single truth that the days are evil.
Ephesians 5:15-21
A
Ephesians 5:3-14
A
Ephesians 6:10-20
Arc Commentary :: This passage breaks nicely into two larger sections: vv.
Ephesians 6:21-24
1) Is the ὁτι in
Romans 9:6-13
As I'm currently understanding this passage, the core reason why God is righteous is that He works a...
Romans 9:14-18
Exegetical Questions 1) How is the argument functioning between vv.
Romans 9:19-23
    Text Critical Notes v.
Romans 9:24-29
[
Romans 9:30-33
An Attempt at Capturing the Sense of the Arc :: "Brothers, (in light of Israel's massive rejection o...
Romans 10:1-4
(
Romans 10:5-13
Main Idea :: Paul is still unpacking his desire to see Israelites come to their Messiah back in 10:1.
Romans 10:14-21
Main Idea :: Paul's main question of concern in this unit, having just quote some scathing scripture...
Romans 11:1-6
Main Idea :: v.
Romans 11:7-10
Main Idea :: I see the central thrust of this unit coming out most clearly in v.
Romans 11:11-16
Main Idea :: The central point Paul is making in this passage is found in v.
Romans 11:16-24
MAIN POINT :: vv.
Romans 11:25-32
Main Point :: God's riches, wisdom, and knowledge are deep beyond comprehension ultimately because e...
Romans 11:33-36
God-dependent yields a gospel-displaying life.
Deuteronomy 4:5-8
Main Purpose: To lay a foundational paradigm in which Israel should live out love to YHWH, the supreme and only God.
Deuteronomy 6:4-9
Main Purpose : To illustrate the way in which parents should instruct their children in the purpose of the commandments.
Deuteronomy 6:20-25
Main Purpose: This passage is given to warn the people of Israel against temptations that are sure t...
Deuteronomy 6:10-19
Exegetical Outline Main Purpose: YHWH promises to bless Israel and clear away their enemies, but it ...
Deuteronomy 7:12-26
Main Purpose : Giving an illustration of the third unit of the שׁמע, this unit seeks to give clea...
Deuteronomy 7:1-11
Main Purpose: To offer Israel a warning, motivation, and means for dealing with the deadly temptations of experiencing bounty.
Deuteronomy 8:7-20
Main Purpose : To aid in the present generation maintaining fidelity to the covenant, Moses motivate...
Deuteronomy 8:1-6
The main point of the text is made emphatically and repetitiously in v.
Deuteronomy 16:18-20
Two main charges are given in this text: -Israel must only choose a King from among their brothers (Israel) whom God has appointed to lead.
Deuteronomy 17:14-17
Main Point :: Israel (the first generation) did not receive the ability to perceive the truth about ...
Deuteronomy 29:2-6
Main Point :: In keeping with the foundation of this covenant, YHWH will lead Israel and they will be careful to follow his lead.
Deuteronomy 26:16-19
Main Point :: YHWH will raise up another prophet like Moses who will speak the very words of YHWH; t...
Deuteronomy 18:15-19
The main point of this greater text, though 30:1-10 should be included, is that Moses is giving thes...
Deuteronomy 30:11-20
view all (49 total)
Pains and Privilege
Romans 9:1-5
Exegetical Questions 1) How shall we best translate the datives of v.
Published June 1st, 2012
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This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.
notes 1452680587087 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.
Notes
2010-09-11 08:15:08
2010-09-11 15:58:45
Exegetical Questions 1) How shall we best translate the datives of v.1 - “to/with me” and “in/by the Holy Spirit”? Also, is there and greater significance to the genitive absolute in this verse (they are usually temporal in translation)? The first dative in this sentence follows a participle that almost demands the dative, συνμαρτυτούσης, or “I bear witness (with)”. Due to the συν- prefix I think it most naturally demands we translate the μοι as “with me” unless contextually there is some other more weighty argument. The second dative is not quite as clear cut. To translate the ἐν as “in” gives it a locative sense, such that the conscience is bearing witness in the realm of the Holy Spirit. This is difficult to understand. Another translation possibility is “by” thus indicating means of some sort. Here the Holy Spirit seems to be the controlling factor in the exchange such that the conscience now gives a confirmatory testimony with Paul’s verbal testimony by the impetus of the Holy Spirit. And here I think we best understand another rendering of the word as “in”, for to locate the witness in the Holy Spirit is to attribute it to the Spirit and thus be stating the concept of means in a lengthier manner. To translate the genitive absolute I would point to the temporal sense. (90% of occurrences, according to Wallace) Thus, “while my conscience bears witness”. But in actuality I prefer the more simple and less explicit reading of “bearing” as it lends to a more intensified coordinate understanding. 2) What is this “anathema” Paul speaks of in v.3, it seems to be a weighty concept in his mind and language? This word is only used in a few instances throughout the New Testament, though it is often a translation of OT words elsewhere in literature. “Doomed to die, accursed, separated to/from God” are some of the glosses given. It’s most interesting to see Paul’s uses of this word though, since he here “wishes” it upon himself. 1 Cor. 16:22 and Gal. 1:8 provide the most helpful parallels because here he is casting this term upon other people whereas in Rom. 9:3 he casts it upon himself. As he concludes writing to the Corinthians he says εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα (“if anyone does not love the Lord, let him be anathema”). “Accursed” is a good rendering here, as long as we see it as a curse of God and not just a human to human curse. In Galatians the text is similar, anyone preaching another gospel, ἀνάθεμα ἔστω. Thus, when Paul hypothetically calls this concept down upon himself it should be understood similarly, “under divine curse”. The hypothetical nature of Paul’s wish does not make it any less sincere, rather it is hypothetical because it is a theological impossibility. (see Rom. 8:35-39) 3) How do all these descriptors relate to “the Christ” of v.5 - could this be a powerful statement of his deity or another one that is grammatically ambiguous? - SEE HIM!! Piper - τὸ κατὰ σάρκα = a clear indicator that this phrase is positioning the Christ as coming from the physical lineage of Israel and not being a “fleshly Messiah”. This is most clearly seen because of what follows in v.5c - ὁ ὢν ἐπὶ πάντων θεὸς... This isn’t a fleshly Christ, rather he is God over all things! “In Romans 9:5, referring to the privileges of Israel, Paul says, “… whose are the fathers, and from whom [that is, Israel] is the Christ according to the flesh, who is over all, God blessed forever. Amen.” And in Colossians 2:9 Paul says, “In Christ all the fullness of the Deity lives in bodily form.” So when Paul says that the gospel of God concerns his Son, he means that it has to do with the divine, pre-existent Son. The gospel of God is not about God arranging human affairs in a better way. It is about God penetrating human affairs from outside in the person of his Son who is the perfect image of the Father and is himself God .” (emphasis added, Justification of God, pp.43-44; Sermon, 26 April 1998) Schreiner - There are numerous reasons to take θεὸς as referring to ὁ Χριστὸς. 1) It draws out a contrasting phrase that seems to be demanded by τὸ κατὰ σάρκα, “though Christ descends from Israel in terms of his ethnic identity, he transcends that identity since he also shares the divine nature”; 2) ὁ Χριστὸς is the natural antecedent; 3) εὐλογητος would most likely come first if this were a separate doxology; 4) a doxology is awkwardly placed in the midst of an expression of grief; 5) to ascribe θεὸς to Christ is not as “un-Pauline” as some might claim (see - Phil. 2:6,10-11; Col. 1:15,19; Rom. 10:13; Titus 2:13). - ECNT, Romans, pp.487-489 Harrison - (reasons very similarly to Schreiner) add this point: “The definite article, “the”, is not linked in the text with “God” but with the foregoing words (literally, “the one being over all”), so Paul is not trying to displace God with Christ, but is doing what John does in saying that the Word was God (John 1:1), that is, has the very rank of God. - EBC, vol.10, p.103 Moo - “Here Paul calls Jesus “God”.” - Encountering the Book of Romans, p.148
10000000049328 49328 Notes 2010-09-11 08:15:08 2010-09-11 15:58:45 Exegetical Questions 1) How shall we best translate the datives of v.1 - “to/with me” and “in/by the Holy Spirit”? Also, is there and greater significance to the genitive absolute in this verse (they are usually temporal in translation)? The first dative in this sentence follows a participle that almost demands the dative, συνμαρτυτούσης, or “I bear witness (with)”. Due to the συν- prefix I think it most naturally demands we translate the μοι as “with me” unless contextually there is some other more weighty argument. The second dative is not quite as clear cut. To translate the ἐν as “in” gives it a locative sense, such that the conscience is bearing witness in the realm of the Holy Spirit. This is difficult to understand. Another translation possibility is “by” thus indicating means of some sort. Here the Holy Spirit seems to be the controlling factor in the exchange such that the conscience now gives a confirmatory testimony with Paul’s verbal testimony by the impetus of the Holy Spirit. And here I think we best understand another rendering of the word as “in”, for to locate the witness in the Holy Spirit is to attribute it to the Spirit and thus be stating the concept of means in a lengthier manner. To translate the genitive absolute I would point to the temporal sense. (90% of occurrences, according to Wallace) Thus, “while my conscience bears witness”. But in actuality I prefer the more simple and less explicit reading of “bearing” as it lends to a more intensified coordinate understanding. 2) What is this “anathema” Paul speaks of in v.3, it seems to be a weighty concept in his mind and language? This word is only used in a few instances throughout the New Testament, though it is often a translation of OT words elsewhere in literature. “Doomed to die, accursed, separated to/from God” are some of the glosses given. It’s most interesting to see Paul’s uses of this word though, since he here “wishes” it upon himself. 1 Cor. 16:22 and Gal. 1:8 provide the most helpful parallels because here he is casting this term upon other people whereas in Rom. 9:3 he casts it upon himself. As he concludes writing to the Corinthians he says εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα (“if anyone does not love the Lord, let him be anathema”). “Accursed” is a good rendering here, as long as we see it as a curse of God and not just a human to human curse. In Galatians the text is similar, anyone preaching another gospel, ἀνάθεμα ἔστω. Thus, when Paul hypothetically calls this concept down upon himself it should be understood similarly, “under divine curse”. The hypothetical nature of Paul’s wish does not make it any less sincere, rather it is hypothetical because it is a theological impossibility. (see Rom. 8:35-39) 3) How do all these descriptors relate to “the Christ” of v.5 - could this be a powerful statement of his deity or another one that is grammatically ambiguous? - SEE HIM!! Piper - τὸ κατὰ σάρκα = a clear indicator that this phrase is positioning the Christ as coming from the physical lineage of Israel and not being a “fleshly Messiah”. This is most clearly seen because of what follows in v.5c - ὁ ὢν ἐπὶ πάντων θεὸς... This isn’t a fleshly Christ, rather he is God over all things! “In Romans 9:5, referring to the privileges of Israel, Paul says, “… whose are the fathers, and from whom [that is, Israel] is the Christ according to the flesh, who is over all, God blessed forever. Amen.” And in Colossians 2:9 Paul says, “In Christ all the fullness of the Deity lives in bodily form.” So when Paul says that the gospel of God concerns his Son, he means that it has to do with the divine, pre-existent Son. The gospel of God is not about God arranging human affairs in a better way. It is about God penetrating human affairs from outside in the person of his Son who is the perfect image of the Father and is himself God .” (emphasis added, Justification of God, pp.43-44; Sermon, 26 April 1998) Schreiner - There are numerous reasons to take θεὸς as referring to ὁ Χριστὸς. 1) It draws out a contrasting phrase that seems to be demanded by τὸ κατὰ σάρκα, “though Christ descends from Israel in terms of his ethnic identity, he transcends that identity since he also shares the divine nature”; 2) ὁ Χριστὸς is the natural antecedent; 3) εὐλογητος would most likely come first if this were a separate doxology; 4) a doxology is awkwardly placed in the midst of an expression of grief; 5) to ascribe θεὸς to Christ is not as “un-Pauline” as some might claim (see - Phil. 2:6,10-11; Col. 1:15,19; Rom. 10:13; Titus 2:13). - ECNT, Romans, pp.487-489 Harrison - (reasons very similarly to Schreiner) add this point: “The definite article, “the”, is not linked in the text with “God” but with the foregoing words (literally, “the one being over all”), so Paul is not trying to displace God with Christ, but is doing what John does in saying that the Word was God (John 1:1), that is, has the very rank of God. - EBC, vol.10, p.103 Moo - “Here Paul calls Jesus “God”.” - Encountering the Book of Romans, p.148 notes
Arc
2010-09-11 08:15:08
2010-09-11 15:58:45
editing
Romans
Romans 9:1-5
NT
tisch
mine
Ἀλήθειαν λέγω ἐν Χριστῷ,
I speak the truth in Christ,
οὐ ψεύδομαι,
I am not lying,
negativepositive
συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ,
my conscience bearing witness with me by the Holy Spirit,
series
ὅτι λύπη μοί ἐστιν μεγάλη
that great pain is in me
καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου.
and unceasing sorrow is in my heart.
ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται,
For I myself (would) wish to be accursed from Christ on behalf of my brothers my kinsmen according to flesh, who are Israelites,
ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι,
of whom are the adoption and the glory and the covenants and the giving of the law and the service of worship and the promises,
ὧν οἱ πατέρες,
of whom are the patriarchs,
καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα·
and from whom is the Christ (that is) according to flesh;
ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν.
the one being over all things God blessed unto the ages, AMEN.
ideaexplanation
ground
discourse
10000000049328 49328 Arc 2010-09-11 08:15:08 2010-09-11 15:58:45 editing Romans 9 1 9 5 Romans 9:1-5 45 NT tisch mine i388153 i388154 i388155 i388143 Ἀλήθειαν λέγω ἐν Χριστῷ, I speak the truth in Christ, i388144 οὐ ψεύδομαι, I am not lying, negativepositive 2 1 i388145 συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, my conscience bearing witness with me by the Holy Spirit, series i388156 i388157 i388146 ὅτι λύπη μοί ἐστιν μεγάλη that great pain is in me i388147 καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. and unceasing sorrow is in my heart. series i388158 i388148 ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, For I myself (would) wish to be accursed from Christ on behalf of my brothers my kinsmen according to flesh, who are Israelites, i388159 i388149 ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, of whom are the adoption and the glory and the covenants and the giving of the law and the service of worship and the promises, i388150 ὧν οἱ πατέρες, of whom are the patriarchs, i388160 i388151 καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα· and from whom is the Christ (that is) according to flesh; i388152 ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν. the one being over all things God blessed unto the ages, AMEN. ideaexplanation 1 ideaexplanation 1 ground 1 ideaexplanation 1 1 1 1 tisch 25 mine 25 a 50 discourse
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