Bible Heaven/Bible Heaven.iso/robertsn/rwp-jas/jas2.rwp

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2:1 {My brethren} (\adelphoi mou\). Transition to a new topic as
in #1:19; 2:5,14; 3:1; 5:7|. {Hold not} (\mê echete\). Present
active imperative of \echô\ with negative \mê\, exhortation to
stop holding or not to have the habit of holding in the fashion
condemned. {The faith of our Lord Jesus Christ} (\tên pistin tou
kuriou hêmôn Iêsou Christou\). Clearly objective genitive, not
subjective (faith of), but "faith in our Lord Jesus Christ," like
\echete pistin theou\ (#Mr 11:22|), "have faith in God." See the
same objective genitive with \pistis\ in #Ac 3:6; Ga 2:16; Ro
3:22; Re 14:12|. Note also the same combination as in #1:1| "our
Lord Jesus Christ" (there on a par with God). {The Lord of Glory}
(\tês doxês\). Simply "the Glory." No word for "Lord" (\kuriou\)
in the Greek text. \Tês doxês\ clearly in apposition with \tou
kuriou Iêsou Christou\. James thus terms "our Lord Jesus Christ"
the Shekinah Glory of God. See #Heb 9:5| for "the cherubim of
Glory." Other New Testament passages where Jesus is pictured as
the Glory are #Ro 9:4; 2Co 4:6; Eph 1:17; Heb 1:3|. Cf. #2Co 8:9;
Php 2:5-11|. {With respect of persons} (\en prosôpolêmpsiais\). A
Christian word, like \prosôpolêmptês\ (#Ac 10:34|) and
\prosôpolêmpteite\ (#Jas 2:9|), not in LXX or any previous Greek,
but made from \prosôpon lambanein\ (#Lu 20:21; Ga 2:6|), which is
\a\ Hebrew idiom for _panim nasa_, "to lift up the face on a
person," to be favorable and so partial to him. See
\prosôpolêmpsia\ in this sense of partiality (respect of persons)
in #Ro 2:11; Col 3:25; Eph 6:9| (nowhere else in N.T.). Do not
show partiality.

2:2 {For} (\gar\). An illustration of the prohibition. {If there
come in} (\ean eiselthêi\). Condition of third class (supposable
case) with \ean\ and second (ingressive) aorist active
subjunctive of \eiserchomai\. {Into your synagogue} (\eis
sunagôgên humôn\). The common word for the gathering of Jews for
worship (#Lu 12:11|) and particularly for the building where they
met (#Lu 4:15,20,28|, etc.). Here the first is the probable
meaning as it clearly is in #Heb 10:25| (\tên episunagôgên
heautôn\), where the longer compound occurs. It may seem a bit
odd for a Christian church (\ekklêsia\) to be termed \sunagôgê\,
but James is writing to Jewish Christians and this is another
incidental argument for the early date. Epiphanius (_Haer_. XXX.
18) states that the Ebionites call their church \sunagôgê\, not
\ekklêsia\. In the fourth century an inscription has \sunagôgê\
for the meeting-house of certain Christians. {A man with a gold
ring} (\anêr chrusodaktulios\). "A gold-fingered man," "wearing a
gold ring." The word occurs nowhere else, but Lucian has
\chrusocheir\ (gold-handed) and Epictetus has \chrusous
daktulious\ (golden seal-rings). "Hannibal, after the battle of
Cannae, sent as a great trophy to Carthage, three bushels of
gold-rings from the fingers of Roman knights slain in battle"
(Vincent). {In fine clothing} (\en esthêti lamprâi\). "In bright
(brilliant) clothing" as in #Lu 23:11; Ac 10:30; Re 18:41|. In
contrast with "vile clothing" (\en ruparâi esthêti\), "new glossy
clothes and old shabby clothes" (Hort). \Ruparos\ (late word from
\rupos\, filth, #1Pe 3:21|) means filthy, dirty. In N.T. only
here and #Re 22:11| (filthy). {Poor man} (\ptôchos\). Beggarly
mendicant (#Mt 19:21|), the opposite of \plousios\ (rich).

2:3 {And ye have regard to} (\epiblepsête de epi\). First aorist
active subjunctive (still with \ean\ of verse #2|) of \epiblepô\,
followed by repeated preposition \epi\, to gaze upon, old
compound, in N.T. only here and #Lu 1:48; 9:38|. {Weareth}
(\phorounta\). "Wearing," present active participle of the old
frequentative verb \phoreô\ (from \pherô\), to bear constantly,
to wear (#Mt 11:8|). Note repeated article \tên\ (the) with
\esthêta\ pointing to verse #2|. {And say} (\kai eipête\).
Continuing the third-class condition with \ean\ and second aorist
active subjunctive of \eipon\. {Sit thou here in a good place}
(\su kathou hôde kalôs\). Emphatic position of \su\, "Do thou sit
here in a good place." Present middle imperative of \kathêmai\ to
sit for the literary \kathêso\. See #Mt 23:6| for the first seats
in the synagogue (places of honour). {And ye say to the poor man}
(\kai tôi ptôchôi eipête\). Third class condition with \ean\
continued as before (\eipête\). Note article \tôi\ pointing to
verse #2|. {Stand thou there} (\su stêthi ekei\). Second aorist
(intransitive) active imperative of \histêmi\, to place.
Ingressive aorist, Take a stand. \Su\ emphatic again. The MSS.
vary in the position of \ekei\ (there). {Or sit under my
footstool} (\ê kathou hupo to hupopodion mou\). For this use of
\hupo\ "down against" or "down beside" see #Ex 19:17| \hupo to
oros\ ("at the foot of the mountain") and \hupo se\ ("at thy
feet") (#De 33:3|). Conquerors often placed their feet on the
necks of the victims (#Lu 20:43|).

2:4 {Are ye not divided in your own mind?} (\ou diekrithête en
heautois;\). First aorist (gnomic) passive indicative of
\diakrinô\, to separate, conclusion of the third-class condition
(future) in a rhetorical question in the gnomic aorist (as if
past) with ou expecting an affirmative answer. For this idiom
(gnomic aorist) in a conclusion of the third-class condition see
#1Co 7:28|. "Were ye not divided in (among) yourselves?" Cf.
#1:6; Mt 21:21|. {Judges with evil thoughts} (\kritai dialogismôn
ponêrôn\). Descriptive genitive as in #1:25|. \Dialogismos\ is an
old word for reasoning (#Ro 1:21|). Reasoning is not necessarily
evil, but see #Mt 15:19| (\ponêroi\) and #Mr 7:21| (\kakoi\) for
evil reasonings, and #1Ti 2:8| without an adjective. See #Jas
1:8; 4:8| for \dipsuchos\. They are guilty of partiality (a
divided mind) as between the two strangers.

2:5 {Did not God choose?} (\ouch ho theos exelexato;\).
Affirmative answer expected. First aorist middle (indirect, God
chose for himself) indicative of \eklegô\, the very form used by
Paul three times of God's choice in #1Co 1:27f|. {As to the
world} (\tôi kosmôi\). The ethical dative of interest, as the
world looks at it as in #Ac 7:20; 1Co 1:18; 2Co 10:4; Jas 4:4|.
By the use of the article (the poor) James does not affirm that
God chose all the poor, but only that he did choose poor people
(#Mt 10:23-26; 1Co 1:26-28|). {Rich in faith} (\plousious en
pistei\). Rich because of their faith. As he has shown in #1:9f|.
{Which he promised} (\hês epeggeilato\). Genitive of the
accusative relative \hên\ attracted to the case of the antecedent
\basileias\ (the Messianic kingdom), the same verb and idea
already in #1:12| (\epêggeilato\). Cf. the beatitude of Jesus in
#Mt 5:3| for the poor in spirit.

2:6 {But ye have dishonoured the poor man} (\humeis de êtimasate
ton ptôchon\). First aorist active indicative of \atimazô\, old
verb from \atimos\, dishonoured (#Mt 13:57|). In the act of
partiality pictured in #2:3|. {Oppress you} (\katadunasteuousin
humôn\). Not very common compound (\katadunasteuô\, present
active indicative, from \kata\ and \dunastês\, potentate, #Lu
1:52|), used of the devil in #Ac 10:38| (only other N.T.
example). Examples in papyri of harsh treatment by men in
authority. Already poor Christians are feeling pressure from rich
Jews as overlords. {Drag you} (\helkousin humas\). Old and
vigorous word for violent treatment, as of Paul in #Ac 16:19;
21:30|. Cf. such violence in #Lu 12:58; Ac 8:3|. {Before the
judgment-seats} (\eis kritêria\). "To courts of justice" as in
#1Co 6:2,4| (only other N.T. examples). Common in the papyri in
this sense. From \krinô\ to judge, \kritês\ (judge), place where
judgment is given.

2:7 {Blaspheme} (\blasphêmousin\). Present active indicative of
common verb \blasphêmeô\ (from \blasphêmos\, speaking evil,
\blax\ or \blaptô\ and \phêmê\), as in #Lu 22:65|. {The
honourable name} (\to kalon onoma\). "The beautiful name." {By
the which ye were called} (\to epiklêthen eph' humâs\). "The one
called upon you" (first aorist passive articular participle of
\epikaleô\, to put a name upon, to give a surname to, as #Ac
10:18|). What name is that? Almost certainly the name of Christ
as we see it in #Ac 11:26; 26:28; 1Pe 4:14,16|. It was blasphemy
to speak against Christ as some Jews and Gentiles were doing (#Ac
13:45; 18:6; 26:11; 1Co 12:3; 1Ti 1:13|). Cf. #Ac 15:17|.

2:8 {Howbeit} (\mentoi\). Probably not adversative here, but
simply confirmatory, "if now," "if indeed," "if really." Common
in Xenophon in this sense. See the contrast (\de\) in verse #9|.
{If ye fulfil} (\ei teleite\). Condition of first class, assumed
as true with \ei\ and present active indicative of \teleô\, old
verb, to bring to completion, occurring in #Ro 2:27| also with
\nomos\ (law). Jesus used \plêroô\ in #Mt 4:17|. James has
\têreô\ in #2:10|. {The royal law} (\nomon basilikon\). Old
adjective for royal, regal (from \basileus\ king), as of an
officer (#Joh 4:46|). But why applied to \nomos\? The Romans had
a phrase, _lex regia_, which came from the king when they had
kings. The absence of the article is common with \nomos\
(#4:11|). It can mean a law fit to guide a king, or such as a
king would choose, or even the king of laws. Jesus had said that
on the law of love hang all the law and the prophets (#Mt
22:40|), and he had given the Golden Rule as the substance of the
Law and the prophets (#Mt 7:12|). This is probably the royal law
which is violated by partiality (#Jas 2:3|). It is in accord with
the Scripture quoted here (#Le 19:18|) and ratified by Jesus (#Lu
10:28|).

2:9 {But if ye have respect of persons} (\ei de
prosôpolêmpteite\). Condition of first class by contrast with
that in verse #8|. For this verb (present active indicative),
formed from \prosôpon lambanô\, here alone in the N.T., see in
#2:1|. A direct reference to the partiality there pictured. {Ye
commit sin} (\hamartian ergazesthe\). "Ye work a sin." A serious
charge, apparently, for what was regarded as a trifling fault.
See #Mt 7:23|, \hoi ergazomenoi tên anomian\ (ye that work
iniquity), an apparent reminiscence of the words of Jesus there
(from #Ps 6:8|). {Being convicted} (\elegchomenoi\). Present
passive participle of \elegchô\, to convict by proof of guilt
(#Joh 3:20; 8:9,46; 1Co 14:24|). {As transgressors} (\hôs
parabatai\). For this word from \parabainô\, to step across, to
transgress, see #Ga 2:18; Ro 2:25,27|. See this very sin of
partiality condemned in #Le 19:15; De 1:17; 16:19|. To the law
and to the testimony.

2:10 {Whosoever shall keep} (\hostis têrêsêi\). Indefinite
relative clause with \hostis\ and aorist active subjunctive of
\têreô\, old verb, to guard (from \têros\ guarding), as in #Mt
27:36|, without \an\ (though often used, but only one example of
modal \ean=an\ in James, viz., #4:4|). This modal \an\ (\ean\)
merely interprets the sentence as either more indefinite or more
definite (Robertson, _Grammar_, p. 957f.). {And yet stumble in
one point} (\ptaisêi de en heni\). First aorist active
subjunctive also of \ptaiô\, old verb, to trip, as in #3:2; Ro
11:11|. "It is incipient falling" (Hort). {He is become}
(\gegonen\). Second perfect indicative of \ginomai\, "he has
become" by that one stumble. {Guilty of all} (\pantôn enochos\).
Genitive of the crime with \enochos\, old adjective from \enechô\
(to hold on or in), held in, as in #Mr 3:29|. This is law. To be
a lawbreaker one does not have to violate all the laws, but he
must keep all the law (\holon ton nomon\) to be a law-abiding
citizen, even laws that one does not like. See #Mt 5:18f.| for
this same principle. There is Talmudic parallel: "If a man do
all, but omit one, he is guilty for all and each." This is a
pertinent principle also for those who try to save themselves.
But James is urging obedience to all God's laws.

2:11 {He that said} (\ho eipôn\) {--said also} (\eipen kai\). The
unity of the law lies in the Lawgiver who spoke both prohibitions
(\mê\ and the aorist active subjunctive in each one,
\moicheusêis, phoneusêis\). The order here is that of B in #Ex
20| (#Lu 18:20; Ro 13:9|), but not in #Mt 5:21,27| (with \ou\ and
future indicative). {Now if thou dost not commit adultery, but
killest} (\ei de ou moicheueis, phoneueis de\). Condition of
first class with \ou\ (not \mê\) because of the contrast with
\de\, whereas \ei mê\ would mean "unless," a different idea. So
\ou\ in #1:23|. {A transgressor of the law} (\parabatês nomou\)
as in verse #9|. Murder springs out of anger (#Mt 5:21-26|).
People free from fleshly sins have often "made their condemnation
of fleshly sins an excuse for indulgence towards spiritual sins"
(Hort).

2:12 {So speak ye, and so do} (\houtôs laleite kai houtôs
poieite\). Present active imperatives as a habit. For the
combination see #1:19-21| contrasted with #1:22-25|, and #1:26|
with #1:27|. {By a law of liberty} (\dia nomou eleutherias\). The
law pictured in #1:25|, but law, after all, not individual
caprice of "personal liberty." See #Ro 2:12| for this same use of
\dia\ with \krinô\ in the sense of accompaniment as in #Ro 2:27;
4:11; 14:20|. "Under the law of liberty."

2:13 {Without mercy} (\aneleos\). Found here only save a doubtful
papyrus example (\aneleôs\) for the vernacular \anileôs\ and the
Attic \anêleês\. For this principle of requital see #Mt 5:7;
6:14; 7:1f.; 18:33|. {Glorieth against} (\katakauchâtai\).
Present middle indicative of the old compound verb
\katakauchaomai\, to exult over (down), in N.T. only here, #3:14;
Ro 11:18|. Only mercy can triumph over justice with God and men.
"Mercy is clothed with the divine glory and stands by the throne
of God" (Chrysostom). See #Ro 8:31-39; Mt 9:13; 12:7|.

2:14 {What doth it profit?} (\ti ophelos;\). Rhetorical question,
almost of impatience. Old word from \ophellô\, to increase, in
N.T. only here, verse #16; 1Co 15:32|. "\Ti ophelos\ was a common
expression in the vivacious style of a moral diatribe" (Ropes).
{If a man say} (\ean legêi tis\). Condition of third class with
\ean\ and the present active subjunctive of \legô\, "if one keep
on saying." {He hath faith} (\pistin echein\). Infinitive in
indirect assertion after \legêi\. {But have not works} (\erga de
mê echêi\). Third-class condition continued, "but keeps on not
having (\mê\ and present active subjunctive \echêi\) works." It
is the spurious claim to faith that James here condemns. {Can
that faith save him?} (\mê dunatai hê pistis sôsai auton;\).
Negative answer expected (\mê\). Effective aorist active
infinitive \sôsai\ (from \sôzô\). The article \hê\ here is almost
demonstrative in force as it is in origin, referring to the claim
of faith without works just made.

2:15 {If a brother or sister be naked} (\ean adelphos ê adelphê
gumnoi huparchôsin\). Condition again of third class (supposable
case) with \ean\ and present active subjunctive of \huparchô\, to
exist, in the plural though \ê\ (or) is used and not \kai\ (and).
Hence \gumnoi\ is masculine plural in the predicate nominative.
It does not here mean absolutely naked, but without sufficient
clothing as in #Mt 25:36ff.; Joh 21:7; Ac 19:16|. {In lack of
daily food} (\leipomenoi tês ephêmerou trophês\). Present passive
participle of \leipô\ and ablative case \trophês\ like \leipetai
sophias\ (#1:5|). The old adjective \ephêmeros\ (\ho epi hêmeran
ôn\, that which is for a day) occurs here only in the N.T.,
though \ephêmeria\ (daily routine) is found in #Lu 1:5,8|. This
phrase occurs in Diodorus, but not in LXX.

2:16 {And one of you say unto them} (\eipêi de tis autois ex
humôn\). Third-class condition again continued from verse #15|
with second aorist active subjunctive \eipêi\. {Go in peace}
(\hupagete en eirênêi\). Present active imperative of \hupagô\.
Common Jewish farewell (#Jud 18:6; 1Sa 1:17; 20:42; 2Sa 15:9|).
Used by Jesus (#Mr 5:34; Lu 7:50|). {Be ye warmed and filled}
(\thermainesthe kai chortazesthe\). Present imperative either
middle (direct) or passive. We have \thermainomai\ as a direct
middle in #Joh 18:18| (were warming themselves) and that makes
good sense here: "Warm yourselves." \Chortazô\ was originally
used for pasturing cattle, but came to be used of men also as
here. "Feed yourselves" (if middle, as is likely). Instead of
warm clothes and satisfying food they get only empty words to
look out for themselves. {And yet ye give not} (\mê dôte de\).
Third-class condition with \de\ (and yet) and \mê\ and the second
aorist active subjunctive of \didômi\, to give, cold deeds with
warm words. {The things needful to the body} (\ta epitêdeia tou
sômatos\). "The necessities of the body" (the necessaries of
life). Old adjective from adverb \epitêdes\ (enough), only here
in N.T. {What doth it profit?} (\ti ophelos;\). As in verse #14|
and here the conclusion (apodosis) of the long condition begun in
verse #15|.

2:17 {If it have not works} (\ean mê echêi erga\). Another
condition of the third class with \ean\ and \mê\ and the present
active subjunctive of \echô\, "if it keep on not having works."
{In itself} (\kath' heautên\). In and of itself (according to
itself), inwardly and outwardly dead (\nekra\). Same idiom in #Ac
28:16; Ro 14:22|. It is a dead faith.

2:18 {Yea, a man will say} (\all' erei tis\). Future active of
\eipon\. But \all'\ here is almost certainly adversative (But
some one will say), not confirmatory. James introduces an
imaginary objector who speaks one sentence: "Thou hast faith and
I have works" (\Su pistin echeis kagô erga echô\). Then James
answers this objector. The objector can be regarded as asking a
short question: "Hast thou faith?" In that case James replies: "I
have works also." {Show me thy faith apart from thy works}
(\deixon moi tên pistin sou chôris tôn ergôn\). This is the reply
of James to the objector. First aorist active imperative of
\deiknumi\, tense of urgency. The point lies in \chôris\, which
means not "without," but "apart from," as in #Heb 11:6| (with the
ablative case), "the works that properly belong to it and should
characterise it" (Hort). James challenges the objector to do
this. {And I by my works will shew thee my faith} (\kagô soi
deixô ek tôn ergôn mou tên pistin\). It is not faith _or_ works,
but proof of real faith (live faith _vs_. dead faith). The mere
profession of faith with no works or profession of faith shown to
be alive by works. This is the alternative clearly stated. Note
\pistin\ (faith) in both cases. James is not here discussing
"works" (ceremonial works) as a means of salvation as Paul in #Ga
3; Ro 4|, but works as proof of faith.

2:19 {Thou believest that God is one} (\su pisteueis hoti heis
theos estin\). James goes on with his reply and takes up mere
creed apart from works, belief that God exists (there is one
God), a fundamental doctrine, but that is not belief or trust in
God. It may be mere creed. {Thou doest well} (\kalôs poieis\).
That is good as far as it goes, which is not far. {The demons
also believe} (\kai ta daimonia pisteuousin\). They go that far
(the same verb \pisteuô\). They never doubt the fact of God's
existence. {And shudder} (\kai phrissousin\). Present active
indicative of \phrissô\, old onomatopoetic verb to bristle up, to
shudder, only here in N.T. Like Latin _horreo_ (horror, standing
of the hair on end with terror). The demons do more than believe
a fact. They shudder at it.

2:20 {But wilt thou know?} (\theleis de gnônai?\). "But dost thou
wish to know?" Ingressive aorist active infinitive of \ginoskô\
(come to know). James here introduces a new argument like #Ro
13:3|. {O vain man} (\ô anthrôpe kene\). Goes on with the
singular objector and demolishes him. For "empty" (deficient)
Paul uses \aphrôn\ (fool) in #1Co 15:36| and just \anthrôpe\ in
#Ro 2:1; 9:20|. {Barren} (\arge\). See #2Pe 1:8| (not idle nor
unfruitful) and #Mt 12:36|, but Hort urges "inactive" as the idea
here, like money with no interest and land with no crops.

2:21 {Justified by works} (\ex ergôn edikaiôthê\). First aorist
passive indicative of \dikaioô\ (see Galatians and Romans for
this verb, to declare righteous, to set right) in a question with
\ouk\ expecting an affirmative answer. This is the phrase that is
often held to be flatly opposed to Paul's statement in #Ro
4:1-5|, where Paul pointedly says that it was the faith of
Abraham (#Ro 4:9|) that was reckoned to Abraham for
righteousness, not his works. But Paul is talking about the faith
of Abraham before his circumcision (#4:10|) as the basis of his
being set right with God, which faith is symbolized in the
circumcision. James makes plain his meaning also. {In that he
offered up Isaac his son upon the altar} (\anenegkas Isaak ton
huion autou epi to thusiastêrion\). They use the same words, but
they are talking of different acts. James points to the offering
(\anenegkas\ second aorist--with first aorist ending--active
participle of \anapherô\) of Isaac on the altar (#Ge 22:16f.|) as
_proof_ of the faith that Abraham already had. Paul discusses
Abraham's faith as the basis of his justification, that and not
his circumcision. There is no contradiction at all between James
and Paul. Neither is answering the other. Paul may or may not
have seen the Epistle of James, who stood by him loyally in the
Conference in Jerusalem (#Ac 15; Ga 2|).

2:22 {Thou seest} (\blepeis\). Obvious enough with any eyes to
see. This may be a question, seest thou? {Wrought with}
(\sunêrgei\). Imperfect active of \sunergeô\, old verb for which
see #Ro 8:28|. Followed by associative-instrumental case
\ergois\. Faith cooperated with the deed of offering up Isaac.
{Was made perfect} (\eteleiôthê\). First aorist passive
indicative of \teleioô\, to carry to the end, to complete like
love in #1Jo 4:18|. See #Jas 1:4| for \teleion ergon\.

2:23 {Was fulfilled} (\eplêrôthê\). First aorist passive
indicative of \plêroô\, the usual verb for fulfilling Scripture.
So James quotes #Ge 15:6| as proving his point in verse #21| that
Abraham had works with his faith, the very same passage that Paul
quotes in #Ro 4:3| to show that Abraham's faith preceded his
circumcision and was the basis of his justification. And both
James and Paul are right, each to illustrate a different point.
{And he was called the friend of God} (\kai philos theou
eklêthê\). First aorist passive indicative of \kalêo\. Not a part
of the Scripture quoted. Philo calls Abraham the friend of God
and see _Jubilees_ 19:9; 30:20. The Arabs today speak of Abraham
as God's friend. It was evidently a common description before
James used it, as in #Isa 41:8; 2Ch 20:7|.

2:24 {Ye see} (\horâte\). Present indicative active of \horaô\.
Now he uses the plural again as in #2:14|. {Is justified}
(\dikaioutai\). Present passive indicative of \dikaioô\, here not
"is made righteous," but "is shown to be righteous." James is
discussing the proof of faith, not the initial act of being set
right with God (Paul's idea in #Ro 4:1-10|). {And not only by
faith} (\kai ouk ek pisteôs monon\). This phrase clears up the
meaning of James. Faith (live faith) is what we must all have
(#2:18|), only it must shew itself also in deeds as Abraham's
did.

2:25 {Rahab the harlot} (\Raab hê pornê\). Her vicious life she
left behind, but the name clung to her always. For our purposes
the argument of James may seem stronger without the example of
Rahab (#Jos 2:1-21; 6:17; 22-25; Mt 1:5; Heb 11:31|). It is even
said in Jewish Midrash that Rahab married Joshua and became an
ancestor of Jeremiah and Ezekiel. {In that she received}
(\hupodexamenê\). First aorist middle participle of
\hupodechomai\, to welcome. {The messengers} (\tous aggelous\).
Original meaning of \aggelos\ (#Mt 11:10|). In #Heb 11:31| we
have \kataskopous\ (spies, scouts). {Sent out} (\ekbalousa\).
Second aorist active participle of \ekballô\, to hurl out.
{Another way} (\heterâi hodôi\). "By another way" (instrumental
case), by a window instead of a door (#Jos 2:15f.|).

2:26 {Apart from the spirit} (\chôris pneumatos\). "Apart from
breath" (the breath of life). It is not easy to tell when one is
dead, but the absence of a sign of breath on a glass before the
mouth and nose is proof of death. Startling picture of dead faith
in our churches and church members with only a name to live (#Re
3:2|).