Feast upon the Word - User contributions [en]

James 1:1-5

2006-10-20T04:51:51Z

Eric: joy of trials

[[The New Testament]] > [[The Epistle of James]] > [[The Epistle of James 1|Chapter 1]]
{|
| [[Heb 13:21-25|Previous (Heb 13:21-25)]] ||             || [[James 1:6-10|Next (James 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "patience" in verse 3 is hupomone, which has a stronger meaning than the current meaning of "patience." It is strongly related to the idea of enduring, persevering or being steadfast. In fact, the word is a form of the word hupomeno, which is translated as "endureth" in [[Matt 10:22|Matthew 10:22]]: "but he that endureth to the end shall be saved."
* Peirasmos, the Greek word translated in verse 2 as "temptations," has a broader meaning than the way the English word is usually used today. Other primary meanings include "test" and "trial." So the phrase here can refer to anything that puts our faith to the test, not just temptations to sin. While the phrase "falling into temptation" today might be understood as doing something wrong, that isn't the implication here.

== Exegesis ==
* For most of us, facing tests, trials and temptations isn't something we pursue. Even so, James is telling us here that we should welcome such trials. In fact, the suggestion here, especially when coupled with [[Matt 10:22|Matthew 10:22]] ("he that endureth to the end shall be saved"), is that they are essential to being saved. The process is this: Having our faith tested brings endurance ("patience" in the King James Version), and the endurance brings about completeness/perfection/wholeness. James says three ways what the endurance brings about — and they all mean basically the same thing, so James appears here to be giving strong emphasis to the results of steadfastness. The trials of life, then, are not something to dread, but, according to verse 2, a cause for joy.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Heb 13:21-25|Previous (Heb 13:21-25)]] ||             || [[James 1:6-10|Next (James 1:6-10)]]
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James 2:1-5

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ logging in so you know where the changes came from

[[The New Testament]] > [[The Epistle of James]] > [[The Epistle of James 2|Chapter 2]]
{|
| [[James 1:21-27|Previous (James 1:21-27)]] ||             || [[James 2:6-10|Next (James 2:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word adelphoi, translated in verse 1 as "brethren," usually means "brothers" but can also mean "brothers and sisters."
* What is being condemned in verse 1 is not faith in Jesus Christ, but the type of faith that would cause a person to behave as explained in the following verses. The Joseph Smith Translation clarifies this by saying, "ye cannot have the faith of our Lord Jesus Christ, the Lord of glory, and yet have respect to persons." (The 1828 Webster's dictionary defines the phrase "respect of persons" to mean "partial regard; undue bias to the prejudice of justice.") Modern translations of this part of the verse include "don't hold the faith of our Lord Jesus Christ of glory with partiality" (World English Bible). A few translations, including the New Revised Standard Version, put this in the form of a question, "do you with your acts of favoritism really believe in our glorious Lord Jesus Christ?" For the Greek word prosopolepsia, translated in the KJV as "respect of persons," modern English translations usually use the word "partiality," "prejudice" or "favoritism."
* The words "vile" and "gay," used in verses 2 and 3 to describe clothing, have changed in meaning since the KJV was published. The references are to filthy or shabby clothing in verse 2, and the clothing an upper-class person would wear (literally, radiant clothing) in verse 3.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[James 1:21-27|Previous (James 1:21-27)]] ||             || [[James 2:6-10|Next (James 2:6-10)]]
|}

1 Jn 2:1-6

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ propitiation

[[The New Testament]] > [[1 John]] > [[1 John 2|Chapter 2]]
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| [[1 Jn 1:6-10|Previous (1 Jn 1:6-10)]] ||             || [[1 Jn 2:6-10|Next (1 Jn 2:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated in verse 2 as "propitiation" (hilasmos) is used only one other time in the New Testament (in [[1 Jn 4:10|1 John 4:10]]), although a related word also is used in [[Rom 3:25|Romans 3:25]] (translated as "propitiation") and in [[Heb 9:5|Hebrews 9:5]], where it is translated as "mercyseat." The word has the sense of something that is done to satsify the demands of God. Another technical translation sometimes used is "expiation"; some modern translations use the term "atoning sacrifice."

== Exegesis ==
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== Related links ==
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| [[1 Jn 1:6-10|Previous (1 Jn 1:6-10)]] ||             || [[1 Jn 2:6-10|Next (1 Jn 2:6-10)]]
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1 Jn 3:21-24

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ dwell, abide = same Greek verb

[[The New Testament]] > [[1 John]] > [[1 John 3|Chapter 3]]
{|
| [[1 Jn 3:16-20|Previous (1 Jn 3:16-20)]] ||             || [[1 Jn 4:1-5|Next (1 Jn 4:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* In verse 24, the Greek verb meno is used twice, translated the first time as "dwelleth" and the second time as "abideth." Meanings of the verb include to dwell, to abide, to remain, to wait, to reside and to continue to be. By translating the same verb two different ways, this translation to a slight extent obscures the mutuality of the relationship between God and those who keep his commandments. For the one who keeps the commandments, God dwells in him and he dwells in God.

== Exegesis ==
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== Related links ==
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{|
| [[1 Jn 3:16-20|Previous (1 Jn 3:16-20)]] ||             || [[1 Jn 4:1-5|Next (1 Jn 4:1-5)]]
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Mark 12:16-20

2006-10-20T04:51:51Z

Eric: /* Questions */ Caesar/God

[[The New Testament]] > [[Mark]] > [[Mark 12|Chapter 12]]
{|
| [[Mark 12:11-15|Previous (Mark 12:11-15)]] ||             || [[Mark 12:21-25|Next (Mark 12:21-25)]]
|}
== Questions ==
* In verse 17, what belongs to Ceasar, and what belongs to God?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
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== Related links ==
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{|
| [[Mark 12:11-15|Previous (Mark 12:11-15)]] ||             || [[Mark 12:21-25|Next (Mark 12:21-25)]]
|}

Mark 12:21-25

2006-10-20T04:51:51Z

Eric: /* Exegesis */ marriage/resurrection

[[The New Testament]] > [[Mark]] > [[Mark 12|Chapter 12]]
{|
| [[Mark 12:16-20|Previous (Mark 12:16-20)]] ||             || [[Mark 12:26-30|Next (Mark 12:26-30)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
* In verse 25, Jesus does ''not'' say that people are not married after the resurrection. He affirms only that they do not become married after the resurrection.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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| [[Mark 12:16-20|Previous (Mark 12:16-20)]] ||             || [[Mark 12:26-30|Next (Mark 12:26-30)]]
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1 Ne 17:7-16

2006-10-20T04:51:51Z

Eric: /* Exegesis */ punctuation fix

[[The Book of Mormon]] > [[First Nephi]] > [[First Nephi 17|Chapter 17]]
{|
| [[1 Ne 17:6-10|Previous (1 Ne 17:6-10)]] ||             || [[1 Ne 17:16-20|Next (1 Ne 17:16-20)]]
|}
== Questions ==
* v. 14: What does the Lord mean when he says “After ye have arrived in the promised land, ye shall know that I, the Lord, am God"? Doesn’t Nephi already know that?

* v. 15: Nephi begins this verse with “wherefore.” In other words, what follows is a consequence of what preceded: Nephi strove to keep the commandments because the Lord promised that after arriving in the promised land he would know that the Lord is God, that the Lord delivered them, and that he brought them out of Jerusalem. How does that promise motivate Nephi’s striving for obedience?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
In verses 13 and 14 the Lord stresses that Nephi will come to know that the Lord had led Nephi and his people to the promised land. It is interesting that the Lord seems to desire not just that his people be delivered but that they realize that it is by his hand that it happens. The Lord follows this pattern in other dealings with his people--such as in [[Ex 3:1|Exodus 3]], where the Lord stresses the importance of letting Pharaoh and the other Israelites know that it is by his hand and authority that Moses comes to deliver them. Later, in [[Ex 20:5|Exodus 20:5]] the Lord goes so far as to say he is a "jealous God." In modern times we are commanded to "confess his hand in all things" ([[D&C 59:21]]).

It appears to be important doctrine to recognize the Lord's hand in good things that happen--and in turn the importance of doing good in the name of the Lord. Some Christian sects take this doctrine to the extreme of arguing that morality does not count unless done as an act of faith--in the name of the Lord (see, e.g., [http://www.biblebb.com/files/MAC/80-257.htm The Deadly Dangers of Moralism]). Such a doctrine seems inconsistent with scriptural passages where the Lord indicates he will bless non-believing people for the commandments they do keep (see, e.g., [[Jacob 3:5|Jacob 3:5-6]]). That said, it seems obvious that to take the next step beyond being just a moral people to being the Lord's covenant people requires an actual relationship with him. Such a relationship in turn requires knowledge of God and what he has done and will do for us.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[1 Ne 17:6-10|Previous (1 Ne 17:6-10)]] ||             || [[1 Ne 17:16-20|Next (1 Ne 17:16-20)]]
|}

Mark 12:26-30

2006-10-20T04:51:51Z

Eric: /* Exegesis */ love

[[The New Testament]] > [[Mark]] > [[Mark 12|Chapter 12]]
{|
| [[Mark 12:21-25|Previous (Mark 12:21-25)]] ||             || [[Mark 12:31-35|Next (Mark 12:31-35)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "love" in verse 30, agapao, is the verb form of agape, which is often translated as "charity" in the King James Version.

== Exegesis ==
* In much of Mark, Jesus' critics are fond of using scriptures to suggest that Jesus doesn't know what he's talking about. In verses 26-27, Jesus does the same for those who claimed that life ends at the grave.
* Verse 30 tells us that we should love God with the same type and extent of love that He has shown us.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Mark 12:21-25|Previous (Mark 12:21-25)]] ||             || [[Mark 12:31-35|Next (Mark 12:31-35)]]
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Mark 12:31-35

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ verse 34

[[The New Testament]] > [[Mark]] > [[Mark 12|Chapter 12]]
{|
| [[Mark 12:26-30|Previous (Mark 12:26-30)]] ||             || [[Mark 12:36-40|Next (Mark 12:36-40)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "discreetly" in verse 34, nounechos, means wisely, intelligently or thoughtfully.
* The last sentence in verse 34 says this in the Joseph Smith Translation: "And no man after that durst ask him, saying, Who art thou?"

== Exegesis ==
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== Related links ==
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{|
| [[Mark 12:26-30|Previous (Mark 12:26-30)]] ||             || [[Mark 12:36-40|Next (Mark 12:36-40)]]
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Mark 12:36-40

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ damnation

[[The New Testament]] > [[Mark]] > [[Mark 12|Chapter 12]]
{|
| [[Mark 12:31-35|Previous (Mark 12:31-35)]] ||             || [[Mark 12:41-44|Next (Mark 12:41-44)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "damnation" in verse 40 is krima (a distant cousin of the English word "crime"). It is most often translated as "judgment" in the King James Version and can also mean "punishment." The word itself does not necessarily refer to eternal punishment.

== Exegesis ==
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== Related links ==
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{|
| [[Mark 12:31-35|Previous (Mark 12:31-35)]] ||             || [[Mark 12:41-44|Next (Mark 12:41-44)]]
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Mark 12:41-44

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ fixed oops

[[The New Testament]] > [[Mark]] > [[Mark 12|Chapter 12]]
{|
| [[Mark 12:36-40|Previous (Mark 12:36-40)]] ||             || [[Mark 13:1-5|Next (Mark 13:1-5)]]
|}
== Questions ==

* Place your questions here.

== Lexical notes ==
* The word translated as "treasury" (gazofulakion) in verses 41 and 43 probably refers to a receptacle where monetary donations were received.
* The "mite" of verse 32 is a lepton, the least valuable coin in circulation at the time. It was made of bronze and was worth 1/128 of a denarius.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Mark 12:36-40|Previous (Mark 12:36-40)]] ||             || [[Mark 13:1-5|Next (Mark 13:1-5)]]
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Mark 13:6-10

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ sorrows

[[The New Testament]] > [[Mark]] > [[Mark 13|Chapter 13]]
{|
| [[Mark 13:1-5|Previous (Mark 13:1-5)]] ||             || [[Mark 13:11-15|Next (Mark 13:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "sorrows" in verse 8, odin, refers to the pain of childbirth and in a broader sense refers to extreme anguish.

== Exegesis ==
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== Related links ==
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{|
| [[Mark 13:1-5|Previous (Mark 13:1-5)]] ||             || [[Mark 13:11-15|Next (Mark 13:11-15)]]
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Mark 13:11-15

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ endure

[[The New Testament]] > [[Mark]] > [[Mark 13|Chapter 13]]
{|
| [[Mark 13:6-10|Previous (Mark 13:6-10)]] ||             || [[Mark 13:16-20|Next (Mark 13:16-20)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The verb translated as "endure" in verse 13, hupomeno, has the primary meaning of staying behind or remaining, that is, not fleeing.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Mark 13:6-10|Previous (Mark 13:6-10)]] ||             || [[Mark 13:16-20|Next (Mark 13:16-20)]]
|}

Mark 13:21-25

2006-10-20T04:51:51Z

Eric: /* Questions */ removed question placed on the wrong page

[[The New Testament]] > [[Mark]] > [[Mark 13|Chapter 13]]
{|
| [[Mark 13:16-20|Previous (Mark 13:16-20)]] ||             || [[Mark 13:26-30|Next (Mark 13:26-30)]]
|}
== Questions ==
* Who are the false Christs and false prophets of verse 22?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
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== Related links ==
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{|
| [[Mark 13:16-20|Previous (Mark 13:16-20)]] ||             || [[Mark 13:26-30|Next (Mark 13:26-30)]]
|}

Mark 13:26-30

2006-10-20T04:51:51Z

Eric: /* Questions */ typo

[[The New Testament]] > [[Mark]] > [[Mark 13|Chapter 13]]
{|
| [[Mark 13:21-25|Previous (Mark 13:21-25)]] ||             || [[Mark 13:31-37|Next (Mark 13:31-37)]]
|}
== Questions ==
* * What does Jesus mean by "this generation" in verse 30?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
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== Related links ==
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{|
| [[Mark 13:21-25|Previous (Mark 13:21-25)]] ||             || [[Mark 13:31-37|Next (Mark 13:31-37)]]
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Mark 13:31-37

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ typo

[[The New Testament]] > [[Mark]] > [[Mark 13|Chapter 13]]
{|
| [[Mark 13:26-30|Previous (Mark 13:26-30)]] ||             || [[Mark 14:1-5|Next (Mark 14:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek verb translated as "watch," gregoreuo, suggests more action than the English verb might. Other possible translations include "actively watch," "be alert" and "pay attention."

== Exegesis ==
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== Related links ==
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{|
| [[Mark 13:26-30|Previous (Mark 13:26-30)]] ||             || [[Mark 14:1-5|Next (Mark 14:1-5)]]
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Mark 15:16-20

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ purple, reed

[[The New Testament]] > [[Mark]] > [[Mark 15|Chapter 15]]
{|
| [[Mark 15:11-15|Previous (Mark 15:11-15)]] ||             || [[Mark 15:21-25|Next (Mark 15:21-25)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* In verse 17, purple was seen as the color of royalty.
* In verse 19, the Greek word translated as "reed" (kalamos) could also be translated as "staff" or "measuring rod."

== Exegesis ==
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== Related links ==
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{|
| [[Mark 15:11-15|Previous (Mark 15:11-15)]] ||             || [[Mark 15:21-25|Next (Mark 15:21-25)]]
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3 Ne 28:26-30

2006-10-20T04:51:51Z

Eric: /* Questions */ deleted question

[[The Book of Mormon]] > [[Third Nephi]] > [[Third Nephi 28|Chapter 28]]
{|
| [[3 Ne 28:21-25|Previous (3 Ne 28:21-25)]] ||             || [[3 Ne 28:31-35|Next (3 Ne 28:31-35)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
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== Related links ==
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{|
| [[3 Ne 28:21-25|Previous (3 Ne 28:21-25)]] ||             || [[3 Ne 28:31-35|Next (3 Ne 28:31-35)]]
|}

Mark 15:21-25

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ third hour

[[The New Testament]] > [[Mark]] > [[Mark 15|Chapter 15]]
{|
| [[Mark 15:16-20|Previous (Mark 15:16-20)]] ||             || [[Mark 15:26-30|Next (Mark 15:26-30)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* Golgotha (verse 22) is the Aramaic name for the skull-shaped hill where Jesus was crucified. The Latin name for the same place is Calvaria, from where we get the English word "Calvary."
* The third hour (verse 25) would be about 9 a.m.

== Exegesis ==
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== Related links ==
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{|
| [[Mark 15:16-20|Previous (Mark 15:16-20)]] ||             || [[Mark 15:26-30|Next (Mark 15:26-30)]]
|}

Mark 15:31-35

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ verse 34

[[The New Testament]] > [[Mark]] > [[Mark 15|Chapter 15]]
{|
| [[Mark 15:26-30|Previous (Mark 15:26-30)]] ||             || [[Mark 15:36-40|Next (Mark 15:36-40)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The sixth hour (verse 33) would be around noon, and the ninth hour would be around 3 p.m.
* The words of Jesus in verse 34 are in Aramaic.

== Exegesis ==
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== Related links ==
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{|
| [[Mark 15:26-30|Previous (Mark 15:26-30)]] ||             || [[Mark 15:36-40|Next (Mark 15:36-40)]]
|}

Mark 16:6-10

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ format change

[[The New Testament]] > [[Mark]] > [[Mark 16|Chapter 16]]
{|
| [[Mark 16:1-5|Previous (Mark 16:1-5)]] ||             || [[Mark 16:11-15|Next (Mark 16:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
=== The ending of the Gospel of Mark ===
The best available Greek manuscripts of the Gospel of Mark end at the end of verse 8 with "for they were afraid." Some manuscripts have the ending, known as the long ending or the Marcan Appendix, used here in the King James version. Some manuscripts have this brief ending (the translation given is from the New Revised Standard Version): "And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation." Some manuscripts have both the Marcan Appendix and the short ending.

Scholars are nearly unanimous in agreeing that the author of the Gospel of Mark did not write Mark 16:9-20, nor the shorter ending. They both differ in style from the rest of the book, and were probably added by later scribes, possibly acting with apostolic authority, who saw the gospel as incomplete. If indeed this section was not in the original manuscript, there are four major explanations:
* The author intended to end the gospel with verse 8. Although such an ending would be quite abrupt, doing so might have some literary value in forcing the reader to consider the significance of Jesus' disappearance.
* The author for some reason was unable to finish the gospel.
* The original continued after verse 8 but the final portion was lost.
* The original continued after verse 8 but the final portion was suppressed.
Modern translations of the Bible generally consign this section of Mark to a footnote or place it in italics, parentheses or brackets to indicate its omission from key manuscripts.

There is nothing in the Joseph Smith Translation or in the teachings of the Church of Jesus Christ of Latter-day Saints to indicate that this section should not be accepted as scriptural. This section also has a long tradition of being accepted as scripture by other varieties of Christianity.
=== Other lexical notes ===
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
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== Related links ==
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{|
| [[Mark 16:1-5|Previous (Mark 16:1-5)]] ||             || [[Mark 16:11-15|Next (Mark 16:11-15)]]
|}

Luke 1:1-4

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ More about Theophilus

[[The New Testament]] > [[Luke]] > [[Luke 1|Chapter 1]]
{|
| [[Mark 16:16-20|Previous (Mark 16:16-20)]] ||             || [[Luke 1:6-10|Next (Luke 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* Theophilus is a Greek name that means "lover of God." It is possible that Theophilus was a high Roman official, because the honorific "most excellent" was often used for such people. It is also possible that Luke here was using a literary device, referring to readers in general as lovers of God.

== Exegesis ==
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== Related links ==
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{|
| [[Mark 16:16-20|Previous (Mark 16:16-20)]] ||             || [[Luke 1:6-10|Next (Luke 1:6-10)]]
|}

Luke 2:1-5

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ the start of the Christmas story

[[The New Testament]] > [[Luke]] > [[Luke 2|Chapter 2]]
{|
| [[Luke 1:76-80|Previous (Luke 1:76-80)]] ||             || [[Luke 2:6-10|Next (Luke 2:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* "Caesar" in verse 1 is the title of the Roman emperor.
* The verb translated as "taxed" in verse 1 and following verses is apographo (related to the "graph" words of English), which meant to enroll or register. Such registration presumably would have included information to be used for taxing purposes, although the word doesn't require it. The word translated as "taxing" in verse 2 is apographe, which many modern translations translate as "census."
* The Greek word translated as "city" in verse 4 is polis (related to the English word "politics"). The word can also be translated as "town"; at the time, Bethlehem was only a village.
* The phrase translated as "espoused wife" in verse 5 (mnesteuo autos gune) is traditionally and generally understood to mean that Mary was betrothed or pledged to be married to Joseph, a commitment that is stronger than what we think of as an engagement to be married.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Luke 1:76-80|Previous (Luke 1:76-80)]] ||             || [[Luke 2:6-10|Next (Luke 2:6-10)]]
|}

Luke 2:6-10

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ minor fix

[[The New Testament]] > [[Luke]] > [[Luke 2|Chapter 2]]
{|
| [[Luke 2:1-5|Previous (Luke 2:1-5)]] ||             || [[Luke 2:11-15|Next (Luke 2:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* In verse 7, the Greek word translated as "inn" ("inns" in the Joseph Smith Translation) is kataluma. One possible meaning of the word is the traditional one, referring to a lodging place where strangers could stay. During this time period, such inns would have likely been very small and crude by today's standards, and often used for animals as well as people. Another possible translation of the word is to refer to the room of a house, often the dining room but sometimes a guestroom. Bible scholars who have intepreted the word this way in this verse believe that Mary and Joseph may have wanted to stay at the home of relatives, but found that there was no room there (perhaps because of so many people coming for the census). Kataluma is used two other times in the New Testament, [[Mark 14:14|Mark 14:14]] and [[Luke 22:11|Luke 22:11]], where the King James Version uses the word "guestchamber" to refer to the place of the Last Supper.
* In verse 7, the word (phatne) translated as "manger" could also be translated as "feeding trough" or "animal stall."
* In verse 7, the word (sparganoo) translated as "swaddling clothes" refers to strips of cloth that were commonly used for newborn babies.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Luke 2:1-5|Previous (Luke 2:1-5)]] ||             || [[Luke 2:11-15|Next (Luke 2:11-15)]]
|}

Luke 2:21-25

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ openeth the womb

[[The New Testament]] > [[Luke]] > [[Luke 2|Chapter 2]]
{|
| [[Luke 2:16-20|Previous (Luke 2:16-20)]] ||             || [[Luke 2:26-30|Next (Luke 2:26-30)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* In verse 23, "male that openeth the womb" is the literal translation of a Greek idiom that refers to the firstborn male.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Luke 2:16-20|Previous (Luke 2:16-20)]] ||             || [[Luke 2:26-30|Next (Luke 2:26-30)]]
|}

Luke 19:11-15

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ cross-reference, pounds

[[The New Testament]] > [[Luke]] > [[Luke 19|Chapter 19]]
{|
| [[Luke 19:6-10|Previous (Luke 19:6-10)]] ||             || [[Luke 19:16-20|Next (Luke 19:16-20)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The parable that begins in verse 12 is also told beginning in [[Matt 25:14|Matthew 25:14]].
* The monetary unit given as "pound" in verse 13 is the Greek mina, worth 100 denarii, or the pay for 100 days of work for a common laborer.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Luke 19:6-10|Previous (Luke 19:6-10)]] ||             || [[Luke 19:16-20|Next (Luke 19:16-20)]]
|}

Luke 19:21-25

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ typo

[[The New Testament]] > [[Luke]] > [[Luke 19|Chapter 19]]
{|
| [[Luke 19:16-20|Previous (Luke 19:16-20)]] ||             || [[Luke 19:26-30|Next (Luke 19:26-30)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated in verse 23 as "usury," tokos, means "interest." The Greek word doesn't necessarily refer to an illegally high rate of interest.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Luke 19:16-20|Previous (Luke 19:16-20)]] ||             || [[Luke 19:26-30|Next (Luke 19:26-30)]]
|}

John 3:16-20

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ only begotten son

[[The New Testament]] > [[John]] > [[John 3|Chapter 3]]
{|
| [[John 3:11-15|Previous (John 3:11-15)]] ||             || [[John 3:21-25|Next (John 3:21-25)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word, monogenes, translated as "only begotten" in verses 16 and 18 is used to refer to Christ in the New Testament only in the Gospel of John. Elsewhere in the New Testament, as in [[Luke 8:42|Luke 8:42]], monogenes is used to refer to an only son or daughter. The Greek word carries a strong connotation of uniqueness, and modern translations often used often use "unique son" or "one and only son" in translating these verses. However, the phrase "only begotten son" captures a sense of the Greek that is missing in some of the modern translations. The word monogenes can stand alone, as it does in [[John 1:14|John 1:14]], to mean an only child. By using both monogenes and huios (translated as "son"), John is using redundancy to place an emphasis on the sonship of Jesus. Thus it may be safe to assume that when "only begotten son" is used in modern revelation (often written in an English style patterned after the King James Version) that there is an emphasis on Jesus being the son of God in both a unique and a real sense.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[John 3:11-15|Previous (John 3:11-15)]] ||             || [[John 3:21-25|Next (John 3:21-25)]]
|}

D&C 76:96-100

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ moving new content to talk page; seems more appropriate there

[[Doctrine & Covenants]] > [[Doctrine & Covenants 76|Section 76]]
{|
| [[D&C 76:91-95|Previous (D&C 76:91-95)]] ||             || [[D&C 76:101-105|Next (D&C 76:101-105)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[D&C 76:91-95|Previous (D&C 76:91-95)]] ||             || [[D&C 76:101-105|Next (D&C 76:101-105)]]
|}

John 4:21-25

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ verse 24

[[The New Testament]] > [[John]] > [[John 4|Chapter 4]]
{|
| [[John 4:16-20|Previous (John 4:16-20)]] ||             || [[John 4:26-30|Next (John 4:26-30)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* Modern translations disagree over whether the first part of verse 24 should be translated from the Greek as "God is spirit" or "God is a spirit."
* In the Joseph Smith Translation, verse 24 is rendered as follows: "For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth."

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[John 4:16-20|Previous (John 4:16-20)]] ||             || [[John 4:26-30|Next (John 4:26-30)]]
|}

John 6:51-55

2006-10-20T04:51:51Z

Eric: /* Exegesis */ eating flesh, drinking blood

[[The New Testament]] > [[John]] > [[John 6|Chapter 6]]
{|
| [[John 6:46-50|Previous (John 6:46-50)]] ||             || [[John 6:56-60|Next (John 6:56-60)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
* There are at least two ways of understanding this section (the discourse begins in [[John 6:26|verse 26]]), and in particular verses 53 and 54, in which Jesus says that only those who eat his flesh and drink his blood will have eternal life. The first is to understand it sacramentally, as a reference to the Last Supper and the partaking of the bread and wine, in other words, to view the sacrament as an essential ordinance. A second way is to understand Jesus' words to mean that to have eternal life one must in some way share in the life of Christ, to live the type of life that he lived. Note that in [[John 6:40|verse 40]], Jesus makes much the same promise, using similar wording, for those that believe in the Son. Of course, these two interpretations are not mutually exclusive. This talk of eating Jesus' flesh and drinking his bloood was difficult for the disciples to understand, perhaps partly because of its graphic nature. In fact, this teaching caused some of Jesus' followers to leave him ([[John 6:66|verse 66]]).

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[John 6:46-50|Previous (John 6:46-50)]] ||             || [[John 6:56-60|Next (John 6:56-60)]]
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Acts 1:1-5

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ passion

[[The New Testament]] > [[The Acts]] > [[The Acts 1|Chapter 1]]
{|
| [[John 21:21-25|Previous (John 21:21-25)]] ||             || [[Acts 1:6-10|Next (Acts 1:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The name Theophilus (verse 1) means "lover of God."
* The Greek word pascho, translated in verse 3 as "passion," means "suffering" in this context. The Joseph Smith Translation here uses the word "sufferings."

== Exegesis ==
* The "former treatise" mentioned in the first verse refers to the book of Luke. Bible scholars almost universally believe that the books of Luke and Acts were written by the same person. Note that both are addressed to Theophilus, and the writing styles of the two books are very similar.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[John 21:21-25|Previous (John 21:21-25)]] ||             || [[Acts 1:6-10|Next (Acts 1:6-10)]]
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Acts 7:51-55

2006-10-20T04:51:51Z

Eric: /* Exegesis */ Godhead

[[The New Testament]] > [[The Acts]] > [[The Acts 7|Chapter 7]]
{|
| [[Acts 7:46-50|Previous (Acts 7:46-50)]] ||             || [[Acts 7:56-60|Next (Acts 7:56-60)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
Verse 55 is one of the very few places in the Bible where all three members of the Godhead appear. This verse and the following also support the view that God (the Father) and Jesus are separate beings.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Acts 7:46-50|Previous (Acts 7:46-50)]] ||             || [[Acts 7:56-60|Next (Acts 7:56-60)]]
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Acts 17:26-30

2006-10-20T04:51:51Z

Eric: offspring/genos

[[The New Testament]] > [[The Acts]] > [[The Acts 17|Chapter 17]]
{|
| [[Acts 17:21-25|Previous (Acts 17:21-25)]] ||             || [[Acts 17:31-34|Next (Acts 17:31-34)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The word translated as "offspring" in verses 28 and 29 is the Greek genos, a cousin of the English words "genus" and "genetic." The Greek word can mean not just "children" or "descendants," but also "type" or "kind," as in [[Matt 13:47|Matthew 13:47]] or [[1 Cor 14:10|1 Corinthians 14:10]].

== Exegesis ==
* The context of verses 28 and 29 as well as Paul's use of the word genos in verses 28 and 29 strongly suggest that humans are God's children in more than a symbolic or philosophical sense. Paul's words go beyond saying that people were created by God, but that they are in some way the same type of creature as God is. If we were to see God, Paul suggests in verse 29, we wouldn't see a statue but rather someone very much like ourselves.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Acts 17:21-25|Previous (Acts 17:21-25)]] ||             || [[Acts 17:31-34|Next (Acts 17:31-34)]]
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Rom 6:21-23

2006-10-20T04:51:51Z

Eric: choices: death or eternal life

[[The New Testament]] > [[The Epistle to the Romans]] > [[The Epistle to the Romans 6|Chapter 6]]
{|
| [[Rom 6:16-20|Previous (Rom 6:16-20)]] ||             || [[Rom 7:1-5|Next (Rom 7:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The same Greek word (aionios) that is translated as "everlasting" in verse 22 is translated as "eternal" in verse 23.

== Exegesis ==
* Paul in these verses wraps up a lengthy argument in which he encourages followers of Christ to become obedient to righteousness. Apparently, there were some Christians who felt that because of grace that it didn't matter what they did with their lives. But Paul unequivocally rejects this idea in verse 15. In the end, he says in verses 21-23, we have two choices: death (verse 21 and 23) that comes from doing iniquity, or holiness (sanctification and purity) with the result of eternal life (verses 22 and 23).

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Rom 6:16-20|Previous (Rom 6:16-20)]] ||             || [[Rom 7:1-5|Next (Rom 7:1-5)]]
|}

Rom 12:1-5

2006-10-20T04:51:51Z

Eric: /* Exegesis */ left out a word

[[The New Testament]] > [[The Epistle to the Romans]] > [[The Epistle to the Romans 12|Chapter 12]]
{|
| [[Rom 11:31-36|Previous (Rom 11:31-36)]] ||             || [[Rom 12:6-10|Next (Rom 12:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "transformed" is metamorphoo (a cousin of the English word "metamorphosis"), which means to change to another form. The word is rare in the New Testament.

== Exegesis ==
* Paul's use of the word metamorphoo ("transformed") in verse 2 may suggest a transformation greater than we can imagine. It is used only three other times in the New Testament: in [[Matt 17:2|Matthew 17:2]] and [[Mark 9:2|Mark 9:2]] to discuss Jesus' change at the Transfiguration, and in [[2 Cor 3:18|2 Corinthians 3:18]] to explain our transformation from glory to glory in the image of God.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Rom 11:31-36|Previous (Rom 11:31-36)]] ||             || [[Rom 12:6-10|Next (Rom 12:6-10)]]
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Rom 12:6-10

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ brotherly love

[[The New Testament]] > [[The Epistle to the Romans]] > [[The Epistle to the Romans 12|Chapter 12]]
{|
| [[Rom 12:1-5|Previous (Rom 12:1-5)]] ||             || [[Rom 12:11-15|Next (Rom 12:11-15)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "without dissimulation" (anupokritos) in verse 9 means "unfeigned," "sincere" or "without hypocrisy."
* The literal meaning of the Greek word translated as "cleave" (kollao) in verse 9 means "glue" or "fasten together." The Greek word translated as "abhor" (apostugeo) finds its only use in the New Testament in this verse. The word comes from root words that mean "to hate" and "to separate." In Greek, then, the contrast between "abhor" and "cleave" is even stronger, or at least more explicit, than it is in English: We are to hate evil and separate ourselves from it while we glue ourselves to what is good.
* The Greek word translated as "brotherly love" in verse 10 is philadelphia, which refers to the love that brothers and sisters show toward each other. It is related to the Greek word, philostorgos, which is translated here as "kindly affectioned." This is the only use of philostorgos is the New Testament; the word is usually used to refer to the love that parents and children show toward each other. Paul's use of these words suggests that we are to love and care for each other as members of the same family. His use of philostorgos and philadelphia in the same sentence provides a literary parallelism that is lost in translation.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Rom 12:1-5|Previous (Rom 12:1-5)]] ||             || [[Rom 12:11-15|Next (Rom 12:11-15)]]
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Rom 12:16-21

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ condescend

[[The New Testament]] > [[The Epistle to the Romans]] > [[The Epistle to the Romans 12|Chapter 12]]
{|
| [[Rom 12:11-15|Previous (Rom 12:11-15)]] ||             || [[Rom 13:1-5|Next (Rom 13:1-5)]]
|}
== Questions ==
* Verse 19 and the beginning of verse 20 seem to fit in well with Jesus's command to love our enemies ([[Matt 5:44]]). But how are we to understand the end of verse 20? At face value the end of verse 20 suggests that the motivation for doing good to our enemies, as Paul suggests, is not love, but an attempt to harm them. Under that reading this verse does not seem to fit in with Jesus's command to love our enemies. How can we reconcile this? (See also [[Prov 25:21|Prov 25:21-22]].)

== Lexical notes ==
* In verse 16, the Greek word sunapago translated as "condescend" does not mean to be condescending as we would use the word today. It means basically to associate with the lowly.

== Exegesis ==
* Verse 20 seems like a contradiction of what precedes and comes afterward. When Paul says that doing good is a way of putting hot coals on a persons head, it appears at first that Paul is suggesting a backhanded way of bringing harm to someone. But the context, particularly verse 21, makes clear that isn't what Paul means.

So what should we make of this verse? We may find a suggested answer in [[Isa 6:6|Isaiah 6:5-7]]. In the story related there, Isaiah laments his impurity and contrasts it with the holiness of God. Then a seraph touches a hot coal to Isaiah's lips, and Isaiah is purified. The hot coal in that story, then, is a symbol of cleansing.

The theories that Bible scholars have used to explain this verse generally follow that theme. The concept is that the hot coals are a symbol of the shame, or perhaps the pangs of conscience, that a person feels when good is done to him even when he doesn't deserve it — and that shame is what leads the person to repentance. An explanation along that same line is that the hot coals cause a person's face to turn red — just as might a person's face upon realizing that another person is doing good to him despite his evil actions. Similarly, the Holy Spirit is sometimes symbolized by flames, so this verse might be saying that doing good to a person is a way to help a person sense the Holy Spirit. In all these explanations, the purpose of doing good to the person isn't a way to make the person feel bad, but (at least ultimately) to lead the person to repentance and forgiveness.

Some scholars believe that the coals mentioned in [[Prov 25:22|Proverbs 25:22]], which is what Paul is quoting here, are an allusion to an Egyptian purification ritual (which also would have symbolized repentance). It is also possible that the verses in Proverbs come from Egyptian saying, as many of the proverbs in Proverbs are sayings that had made their way into Israelite culture.

Another theory that has been given is a bit less symbolic. According to this theory, hot coals were commonly used as a fire starter (it's easier to start a fire with hot coals than rubbing sticks together or using flint). So one of the kindest things one could do to a person is to give that person a hot coal. While this explanation makes sense in the context, there isn't any evidence that containers of hot coals were carried on the head in Bible times.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Rom 12:11-15|Previous (Rom 12:11-15)]] ||             || [[Rom 13:1-5|Next (Rom 13:1-5)]]
|}

Rom 13:1-5

2006-10-20T04:51:51Z

Eric: /* Questions */ tyranny

[[The New Testament]] > [[The Epistle to the Romans]] > [[The Epistle to the Romans 13|Chapter 13]]
{|
| [[Rom 12:16-21|Previous (Rom 12:16-21)]] ||             || [[Rom 13:6-10|Next (Rom 13:6-10)]]
|}
== Questions ==
* Paul seems to be saying that governments have been ordained of God and exist to promote good. How does this apply in the case of a tyrannical government?

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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{|
| [[Rom 12:16-21|Previous (Rom 12:16-21)]] ||             || [[Rom 13:6-10|Next (Rom 13:6-10)]]
|}

Moses 4:1-5

2006-10-20T04:51:51Z

Eric: /* Exegesis */ very minor format change

[[The Pearl of Great Price]] > [[The Book of Moses]] > [[The Book of Moses 4|Chapter 4]]
{|
| [[Moses 3:21-25|Previous (Moses 3:21-25)]] ||             || [[Moses 4:6-10|Next (Moses 4:6-10)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The 1828 Webster's defines "agency" (verse 3) as "the quality of moving or of exerting power; the state of being in action; action; operation; instrumentality; as, the agency of providence in the natural world."

== Exegesis ==
The first four verses of this chapter describe a time when there are competing plans for the redemption of humankind. Verse 3, by indicating the Satan had rebelled, suggests that the plan as originally envisioned by the Lord God involved human agency, and that Satan's plan would destroy that, although little else is stated about the plans here. It is also suggested here that Satan was attempting to change the Lord God's plan about what approach to take; in other words, the plan adopted wasn't developed by the Beloved Son but had been the Lord God's beforehand.

This section specifies three differences between the plans: 1) In Satan's plan, all people would be redeemed, and "one soul shall not be lost." The implication here is that under the Lord God's plan some souls would indeed be lost. 2) In Satan's plan, full credit for human redemption would belong to Satan. But in the original plan, the one supported by the Beloved Son, glory would belong to the Lord God. 3) In Satan's plan, he would be seen as the son of the Lord God, apparently replacing the Beloved Son in that role.

It is interesting to note that even though Satan was "cast down," a term not defined here, Satan still retained agency, if agency is understood to mean "quality of moving or of exerting power" (1828 Webster's). Verse 4 indicates he retained a great deal of power, although it was limited to influencing only those who "would not hearken unto" the voice of the Lord God.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[Moses 3:21-25|Previous (Moses 3:21-25)]] ||             || [[Moses 4:6-10|Next (Moses 4:6-10)]]
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1 Cor 2:11-16

2006-10-20T04:51:51Z

Eric: /* Verse 14 */ clarification of the English word

[[The New Testament]] > [[1 Corinthians]] > [[1 Corinthians 2|Chapter 2]]
{|
| [[1 Cor 2:6-10|Previous (1 Cor 2:6-10)]] ||             || [[1 Cor 3:1-5|Next (1 Cor 3:1-5)]]
|}
== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
=== Verse 14 ===
* ''Natural'' is translated from the Greek [http://www.blueletterbible.org/cgi-bin/words.pl?word=5591 ''psuchikos''] which comes from the Greek word [http://www.blueletterbible.org/cgi-bin/words.pl?word=5590 ''psuche''] meaning "the vital force which animates the body and shows itself in breathing" (Thayer's Lexicon) or, more simply, "breath." Note that ''psuchikos'' is translated as "sensual" in [[James 3:15]] and [[Jude 1:19]]. "Natural" here, then, isn't the opposite of "artificial," but rather as a reference to one's human or bodily nature.

== Exegesis ==

Paul uses the "natural man" (verse 14) as a foil to "he that is spiritual" (verse 15). By "natural man" Paul is talking about someone who knows things according to the spirit of man (verse 11) or, what seems to be the same thing, the spirit of the world (verse 12), but not according to the Spirit of God (verse 11). Paul's point seems to be that the things of God must be spiritually discerned (verse 14). In verse 16 Paul tells us we cannot instruct the Lord. We might interpret the earlier verses as an argument for the same thing. It makes sense that we cannot instruct God if the only way to judge spiritual things is by the Spirit of God.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
| [[1 Cor 2:6-10|Previous (1 Cor 2:6-10)]] ||             || [[1 Cor 3:1-5|Next (1 Cor 3:1-5)]]
|}

1 Cor 7:1-5

2006-10-20T04:51:51Z

Eric: /* Questions */ moving question to discussion page. It's a worthwhile question, but not really about the scripture itself.

[[The New Testament]] > [[1 Corinthians]] > [[1 Corinthians 7|Chapter 7]]
{|
| [[1 Cor 6:16-20|Previous (1 Cor 6:16-20)]] ||             || [[1 Cor 7:6-10|Next (1 Cor 7:6-10)]]
|}
== Questions ==
* Click the edit link above and to the right to add lexical notes

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

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{|
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1 Cor 15:6-10

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ typo

[[The New Testament]] > [[1 Corinthians]] > [[1 Corinthians 15|Chapter 15]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The phrase "born out of due time" in verse 8 comes from the Greek word ektroma, which refers to either a miscarriage or a premature birth. This is the only place in the New Testament where this word is used.
* Adelphoi, the Greek word translated as "brethren" in verse 6, usually means "brothers" but can also mean "brothers and sisters."

== Exegesis ==
* Paul in this chapter makes clear that Jesus' resurrection is an essential doctrine. Beginning in verse 5, he emphasizes that the Resurrection is a historical, actual event: Jesus appeared to Peter and the disciples (verse 5), then more than 500 people at one time (verse 6, an event not otherwise recorded in scriptures), James and the apostles (verse 7), and ultimately Paul (verse 8). He notes in verse 6 that most of those who saw the resurrected Jesus are still alive, possibly because he is encouraging anyone skeptical about the resurrection to talk to one of the witnesses. Without the resurrection, Paul says later (verse 14), there is no meaningful substance to the Christian faith.
* Paul's reference in verse 8 to seeing the resurrected Jesus "as of one born out of due time" (or, more literally, as to a child prematurely born or miscarried) probably refers to the nature of Paul's conversion experience. Not only was it sudden and unexpected (as a premature birth or miscarriage would be), but at the time it would have appeared to any objective observer that Paul wasn't a person who was ready to see Jesus.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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2 Cor 5:16-21

2006-10-20T04:51:51Z

Eric: moved lexical notes to exegesis, put in a more exegetical style

[[The New Testament]] > [[2 Corinthians]] > [[2 Corinthians 5|Chapter 5]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the link above and to the right to add lexical notes''
== Exegesis ==
* Verse 17: When you come unto Christ and truly trust in him and trust in his saving power old habits are done away. We have no more a desire to do things that hurt the Lord. We are his friends and when we are someone's friend we want to gain their trust and to not hurt them. Christ has called us his friends and we should merit that. After King Benjamin gave his discourse they had no more a desire to sin. When we understand Christs doctrine we realize how much he has done for us we want to be good to him.

== Related links ==
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Eph 1:16-20

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ revelation

[[The New Testament]] > [[Ephesians]] > [[Ephesians 1|Chapter 1]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated as "revelation," apokalupsis, carries with it the idea of uncovering something, exposing something, or making something known that was previously unknown. In the New Testament, it almost always refers to divine revelation.

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
* ''Click the edit link above and to the right to add related links''

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Eph 4:26-32

2006-10-20T04:51:51Z

Eric: /* Exegesis */ sunset on anger

[[The New Testament]] > [[Ephesians]] > [[Ephesians 4|Chapter 4]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
* In verses 26-27, it is interesting to note that Paul does not condemn anger per se. What is key, he suggests, is not allowing the anger to lead us to sin, for to do so would make room (verse 27) for the devil to be active in our lives. The temptation is to let our anger lead us to do evil. The alternative, Paul says in the following verses, is to actively do good. Instead of stealing, we should give to the needy (verse 28); we should speak in a way that builds people up instead of tearing them down (verse 29); and instead of being malicious to others (verse 31), we should be kind and forgiving in the way that God is kind and forgiving toward us (verse 32).

== Related links ==
* ''Click the edit link above and to the right to add related links''

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Philip 2:6-10

2006-10-20T04:51:51Z

Eric: /* Exegesis */

[[The New Testament]] > [[Philippians]] > [[Philippians 2|Chapter 2]]
{|
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word translated here as "form" is morphe (related to English words such as "metamorphosis" and "morph"). It generally refers to the shape and outward appearance of something, what something looks like to the eyes.
* Harpagmos, the word translated in verse 6 as "robbery," is found in the New Testament only here. It generally refers to the act of seizing, grasping or holding on tightly, although it can also refer to the act of plundering. Most modern translators have rendered this part of the verse as "didn't consider equality with God a thing to be grasped" (American Standard Version) or something similar.
* Many Bible scholars consider verses 6-11 to be a hymn or a poem that was in existence before Paul wrote this letter, and in many modern translations it is set off as poetry. These verses are sometimes referred to as the Philippian hymn.

== Exegesis ==
* These verses portray Christ Jesus as someone who humbled himself through obedience, even to the point where his obedience led to his death. Verse 6 may be an allusion to the pre-existence, contrasting Jesus with Satan ([[Moses 4:1|Moses 4:1-2]]), since Jesus showed willingness to humble himself while Satan wanted the honor that rightly belonged to God. The theme of this section is similar to that of the discussion in [[1 Ne 11:16|1 Nephi 11:16ff]] regarding the condescension of God.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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Col 1:11-15

2006-10-20T04:51:51Z

Eric: /* Lexical notes */ invisible

[[The New Testament]] > [[Colossians]] > [[Colossians 1|Chapter 1]]
{|
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* The Greek word aoratos, translated as "invisible" in the King James Version (verse 15), can also mean "unseen."

== Exegesis ==
''Click the edit link above and to the right to add exegesis''

== Related links ==
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1 Thes 5:16-20

2006-10-20T04:51:51Z

Eric: /* Exegesis */ practice of our faith is 24/7

[[The New Testament]] > [[1 Thessalonians]] > [[1 Thessalonians 5|Chapter 5]]
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* In verses 19, the word translated as "quench" is the Greek sbennumi, which in modern English means "extinguish." In every other case where sbennumi appears in the New Testament, it refers to the extinguishing of a fire or something that is explicitly compared with a fire.

== Exegesis ==
* The practice of our faith isn't supposed to be a part-time or half-hearted affair. Several places in this section (including portions that come before and after these five verses) we are told that we should follow these teachings at all times with all people. These include (in modern language) being patient toward ''all'' people (verse 14), ''always'' pursuing what is good for ''all'' people (verse 15), ''always'' rejoicing (verse 16), ''continually'' praying (verse 17), giving thanks in ''everything'' (verse 18), testing ''all'' things (verse 21) and avoiding ''every'' kind of evil (verse 22).

== Related links ==
* ''Click the edit link above and to the right to add related links''

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2 Tim 3:11-17

2006-10-20T04:51:51Z

Eric: /* Exegesis */ scripture

[[The New Testament]] > [[2 Timothy]] > [[2 Timothy 3|Chapter 3]]
{|
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== Questions ==
* ''Click the edit link above and to the right to add questions''

== Lexical notes ==
* ''Click the edit link above and to the right to add lexical notes''

== Exegesis ==
* In verse 15, Paul reminds Timothy how Timothy has known the scriptures since being a baby, and that these scriptures were a source of wisdom leading to salvation. (Paul would have had to be referring to what is now known as the Old Testament, since that is what would have been seen as scripture at that time.) Paul then goes on further to explain the value of scripture. This section of the book is in the context of a discussion about the perils of the end times, a time when there is much evil, persecution and suffering. Paul here sees the scriptures as an anchor of sorts, something that can help keep us faithful in a world dominated by unfaithfulness.

== Related links ==
* ''Click the edit link above and to the right to add related links''

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